The Well-Anchored Man 34.1–45.5
Greek text: Holl, GCS 25 (Greek text: Karl Holl, ed., Epiphanius, Band 1 (GCS 25, Leipzig: Hinrichs, 1915), digitized by the First Thousand Years of Greek project (Open Greek and Latin), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 34
34.1Holl GCS 25:43
34. Ὅτι δὲ σῶμα ἔχων καὶ ψυχὴν ἠλθεν ὁ Λόγος, πεισάτωσαν αὐτοὺς αἱ θεῖαι γραφαὶ παλαιᾶς τε καὶ καινῆς. εὐθὺς γὰρ Δαυὶδ περὶ αὐτοῦ λέγει καὶ Πέτρος τῷ Δαυὶδ συνῳδὰ· οὐκ ἐάσεις τὴν ψυχήν μου εἰς Ἅιδην οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν«, ἴνα τὸ σύνθετον τοῦ κυριακοῦ ἀνθρώπου νοοῖτο καὶ σαφῶς περὶ τούτου γνῶσις ἡμῖν γένηται, ἴνα συστήσῃ ψυχὴν μὲν σὺν θεότητι τῷ τριημέρῳ * συγκατατεθεῖσθαι, ἴνα τὴν σάρκα ὁσίαν ἀποδείξῃ, καὶ τὴν θεότητα σὺν τῇ ψυχῇ ἀκατασχέτως ἐν Ἅιδῃ τὸ μυστήριον τετελειωκέναι.
34. Hoti de sōma echōn kai psychēn ēlthen ho Logos, peisatōsan autous hai theiai graphai palaias te kai kainēs. euthys gar Dauid peri autou legei kai Petros tǭ Dauid synǭda; ouk easeis tēn psychēn mou eis Haidēn oude dōseis ton hosion sou idein diaphthoran«, ina to syntheton tou kyriakou anthrōpou nooito kai saphōs peri toutou gnōsis hēmin genētai, ina systēsę̄ psychēn men syn theotēti tǭ triēmerǭ * synkatatetheisthai, ina tēn sarka hosian apodeixę̄, kai tēn theotēta syn tę̄ psychę̄ akataschetōs en Haidę̄ to mystērion teteleiōkenai.
And that the Word came having a body and a soul, let the divine Scriptures of the Old and New ⟨Testaments⟩ persuade them. For at once David says about him, and Peter in agreement with David: “You will not leave my soul in Hades, nor will you let your holy one see corruption,” so that the composition of the Lord's manhood may be understood and knowledge about it may be clearly given us; so as to establish that the soul with the Godhead * on the third day was laid down together, so as to show the flesh holy, and that the Godhead with the soul accomplished the mystery in Hades without being held.
Textual problem in this passage: see the notes.
Ps 16:10 (15:10 LXX) (quotation, high confidence) · Acts 2:27 (quotation, high confidence)
Notes and citation
Summary: Psalm 16 and Acts 2 show Christ had a soul that went to Hades.
- The asterisk marks a gap in the edition. “The Lord's manhood” renders κυριακὸς ἄνθρωπος (literally “the Lord's man”), an expression Epiphanius uses for Christ's human nature.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 34.1 (Holl GCS 25:43; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-34-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-34-1) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
34.2Holl GCS 25:43
ἔχει γάρ που καὶ ἄλλην μαρτυρίαν οὕτω λέγουσαν »ἐν νεκροῖς ἐλεύθερος«· τὸ ἐλεύθερος τοῦ μὴ κυριεύειν αὐτοῦ τὸν Ἅιδην σημανητικόν, τῇ δὲ ἰδίᾳ θελήσει ἔως Ἅιδου καταβεβηκέωαι σὺν τῇ ψυχῇ. φησὶ δὲ ὁ Πέτρος καθότι οὐκ ἠν δυνατὸν κρατεῖσθαι αὐτὸν ὑπʼ αὐτοῦ«, τουτέστιν ὑπὸ τοῦ Ἄιδου.
echei gar pou kai allēn martyrian houtō legousan »en nekrois eleutheros«; to eleutheros tou mē kyrieuein autou ton Haidēn sēmanētikon, tę̄ de idią thelēsei eōs Haidou katabebēkeōai syn tę̄ psychę̄. phēsi de ho Petros kathoti ouk ēn dynaton krateisthai auton hypʼ autou«, toutestin hypo tou Aidou.
For there is somewhere another testimony that says, “free among the dead”: “free” signifies that Hades did not have mastery over him, but that he went down to Hades of his own will with the soul. And Peter says, “because it was not possible for him to be held by it,” that is, by Hades.
Ps 88:5 (87:6 LXX) (quotation, high confidence) · Acts 2:24 (quotation, high confidence)
Notes and citation
Summary: Christ was free among the dead; Hades could not hold him.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 34.2 (Holl GCS 25:43; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-34-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-34-2) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
34.3Holl GCS 25:43
καὶ αὐτὸς δὲ ὁ σωτήρ φησιν »ἐξουσίαν ἔχω λαβεῖν τὴν ψυχήν μου θεῖναι αὐτήν‘ καί »ἐγώ εἰμι ὁ ποιμὴν ὁ καλός, ὁ τιθεὶς τὴν ψυχὴν ὑπὲρ τῶν προβάτων« καί ἡ ψυχή μου τετάρακται« φησί »καὶ τί εἴπω; ὡς ἐπʼ ἀμφιβόλῳ λέγων τί εἴπω;«) πάτερ, σῶσόν με ἀπὸ τῆς ὤρας ταύτης·
kai autos de ho sōtēr phēsin »exousian echō labein tēn psychēn mou theinai autēn‘ kai »egō eimi ho poimēn ho kalos, ho titheis tēn psychēn hyper tōn probatōn« kai hē psychē mou tetaraktai« phēsi »kai ti eipō? hōs epʼ amphibolǭ legōn ti eipō?«) pater, sōson me apo tēs ōras tautēs;
And the Savior himself says, “I have authority to take my soul, to lay it down,” and “I am the good shepherd, who lays down his soul for the sheep,” and “My soul is troubled,” he says, “and what shall I say?” (saying “what shall I say?” as though in doubt), “Father, save me from this hour;
John 10:18 (quotation, high confidence) · John 10:11 (quotation, high confidence) · John 12:27 (quotation, high confidence)
Notes and citation
Summary: Christ speaks of his own soul.
- ψυχή is rendered “soul” throughout to keep Epiphanius's argument visible.
Notes on the original text
- Digital text corrected (repeated word): θεῖναι θεῖναι → θεῖναι.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 34.3 (Holl GCS 25:43; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-34-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-34-3) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
34.4Holl GCS 25:43
ἀλλὰ διὰ τοῦτο ἠλθον εἰς τὴν ὥραν ταύτην‘, ἴνα δείξῃ ὅτι ἑκοῦσα ἡ αὐτοῦ θεότης εἰς τοῦτο ἐλήλυθε· τὸ δὲ »τετάρακται«, ἵνα τὸ εἶδος τῆς ἀληθείας τῆς ἐνσάρκου αὐτοῦ παρουσίας μὴ χθῇ.
alla dia touto ēlthon eis tēn hōran tautēn‘, ina deixę̄ hoti hekousa hē autou theotēs eis touto elēlythe; to de »tetaraktai«, hina to eidos tēs alētheias tēs ensarkou autou parousias mē chthę̄.
but for this I came to this hour,” to show that his Godhead came to this willingly; and “is troubled,” so that the form of the truth of his incarnate coming may not be ⟨denied⟩.
John 12:27 (quotation, high confidence)
Notes and citation
Summary: He came willingly, and his trouble shows the reality of the incarnation.
- χθῇ is a damaged word; translated by sense.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 34.4 (Holl GCS 25:43; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-34-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-34-4) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
34.5Holl GCS 25:43–44
οὐ γὰρ δοκήσει ἦν ἡ ἔνσαρκος παρουσία, ἀλλὰ δίκην βασιλέως μεγάλου πόλεμον ἔχοντος πρὸς ὑποδεέδστερον καὶ γινώσκοντος ὅτι ὁ ἐχθρὸς αὐτοῦ, εἴπερ ἴδῃ αὐτὸν ἐν δυνάμει ἐρχόμενον καὶ ἐσχύϊ πολλῇ, παραιτήσεται καὶ τραπήσεται πρὸς φυγὴν καὶ πολλὰς χώρας τῶν ὑποχειρίων ἀφανίσειν, καὶ διὰ τοῦτο σχηματιζομένου τῇ ἰδίᾳ σοφίᾳ προφάσεις καὶ νῶτα διδόντος καὶ ἀποδιδράσκοντος, ἕως ὁ ἐχθρὸς λαβὼν θάρσος κατεπιθῆται ὡς δειλοῦ καὶ ἀδυνάτου τοῦ βασιλέως καὶ διώξῃ αὐτόν, ὁ δὲ βασιλεὺς στραφεὶς ἀιφνιδίως μετὰ τῆς αὐτοῦ δυνάμεως ὅλον ὑποχείριον δέξηται τὸν ἀσθενῆ καὶ ὐπεναντίον, οὕτως ὁ κύριος ἡμῶν οὐκ ἐφοβήθη τὸν θάνατον,
ou gar dokēsei ēn hē ensarkos parousia, alla dikēn basileōs megalou polemon echontos pros hypodeedsteron kai ginōskontos hoti ho echthros autou, eiper idę̄ auton en dynamei erchomenon kai eschyï pollę̄, paraitēsetai kai trapēsetai pros phygēn kai pollas chōras tōn hypocheiriōn aphanisein, kai dia touto schēmatizomenou tę̄ idią sophią prophaseis kai nōta didontos kai apodidraskontos, heōs ho echthros labōn tharsos katepithētai hōs deilou kai adynatou tou basileōs kai diōxę̄ auton, ho de basileus strapheis aiphnidiōs meta tēs autou dynameōs holon hypocheirion dexētai ton asthenē kai ypenantion, houtōs ho kyrios hēmōn ouk ephobēthē ton thanaton,
For the incarnate coming was not in appearance; but it was like a great king at war with a weaker foe, who knows that his enemy, if he sees him coming in power and great strength, will decline battle and turn to flight and ravage many of the lands under his rule; and so, by his own wisdom, he makes a show of pretexts and turns his back and runs away, until the enemy takes courage and attacks as though the king were cowardly and weak and pursues him; and the king turns suddenly with his power and takes the weak adversary wholly into his hand. So our Lord did not fear death,
Notes and citation
Summary: Like a king feigning retreat, Christ did not fear death.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 34.5 (Holl GCS 25:43–44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-34-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-34-5) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
34.6Holl GCS 25:44
ὁ πρὸ τοῦ ἐλθεῖν αὐτὸν εἰς τὸ παθεῖν σημάνας ἐν τῇ ὁδοιπορίᾳ ὅτι μέλλει ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοσθαι καὶ σταυρωθῆναι καὶ τῇ τρίτῇ ἡμέρᾳ ἀναστῆναι καὶ τοῦ Πέτρου λέγοντος »ἵλεώς σοι, κύριε· οὐ μὴ ἔσται σοι τοῦτο« ἐπιτιμήσας »ὕπαγε ὀπίσω μου, σατανᾶ« εἰπών »ὅτι οὐ φρονεῖς τὰ τοῦ θεοῦ, ἀλλὰ τὰ τῶν ἀνθρώπων«.
ho pro tou elthein auton eis to pathein sēmanas en tę̄ hodoiporią hoti mellei ho huios tou anthrōpou paradidosthai kai staurōthēnai kai tę̄ tritę̄ hēmerą anastēnai kai tou Petrou legontos »hileōs soi, kyrie; ou mē estai soi touto« epitimēsas »hypage opisō mou, satana« eipōn »hoti ou phroneis ta tou theou, alla ta tōn anthrōpōn«.
he who before he came to suffer indicated on the way that the Son of Man was to be handed over and crucified and rise on the third day; and when Peter said, “Mercy on you, Lord; this shall not be for you,” he rebuked him, saying, “Get behind me, Satan, for you do not think the things of God but the things of men.”
Matt 16:21 (allusion, high confidence) · Matt 16:22 (quotation, high confidence) · Matt 16:23 (quotation, high confidence)
Notes and citation
Summary: Christ foretold his passion and rebuked Peter.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 34.6 (Holl GCS 25:44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-34-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-34-6) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
34.7Holl GCS 25:44
ὁ οὖν ταῦτα προλέγων καὶ διὰ τοῦτο αὐτὸ ἥκων πῶς ὕστερον εὔχεται παρελθεῖν τὸ ποτήριον, ἴνα μὴ πίῃ; ὁ εἰπὼν πρὸ τοῦ θανεῖν περὶ τοῦ θανάτου κἂν διὰ τὸ μὴ ὑποληφθῆναι ψ· εύστην αὐτὸν οὐκ ἠδύνατο εὔξασθαι παρελθεὶν τὸ ποτήριον·
ho oun tauta prolegōn kai dia touto auto hēkōn pōs hysteron euchetai parelthein to potērion, ina mē pię̄? ho eipōn pro tou thanein peri tou thanatou kan dia to mē hypolēphthēnai ps; eustēn auton ouk ēdynato euxasthai parelthein to potērion;
How then does he who foretold these things and came for this very purpose later pray that the cup may pass so that he may not drink it? He who spoke of his death before dying could not pray for the cup to pass, if only so as not to be taken for a liar;
Matt 26:39 (allusion, high confidence)
Notes and citation
Summary: Christ's prayer about the cup was not fear.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 34.7 (Holl GCS 25:44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-34-7). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-34-7) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
34.8Holl GCS 25:44
ἀλλὰ προκαλεῖται διὰ τοῦ τοιούτου προσώπου τὸν ἀντίδικον, ἵνα ἐκείνου ὑπολαβόντος δεδιέναι τὸν σωτῆρα τὸν θάνατον ἐπαγάγῃ αὐτῷ τὸν θάνατον εἰς σωτηρίαν τοῖς θνῄσκουσι διὰ τῆς οἰκονομίας.
alla prokaleitai dia tou toioutou prosōpou ton antidikon, hina ekeinou hypolabontos dedienai ton sōtēra ton thanaton epagagę̄ autǭ ton thanaton eis sōtērian tois thnę̄skousi dia tēs oikonomias.
but by such a manner he challenges the adversary, so that, when he supposes that the Savior fears death, he may bring death upon him, for the salvation of those who die, through the dispensation.
Notes and citation
Summary: The prayer drew the devil into bringing death upon him.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 34.8 (Holl GCS 25:44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-34-8). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-34-8) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
34.9Holl GCS 25:44
ἀλλὰ κἂν ἀκούσῃς ὅτι τέθνηκεν ὁ κύριος, γνῶθι τὸ πάθος τοῦ θανάτου ποῦ πεπλήρωται. ἐρμηνεύει γάρ σοι ὁ κορυφαιότατος τῶν ἀποστόλων Πέτρος τὴν περὶ τοῦ θανατου αὐτοῦ ὑπόθεσιν λέγων θανατωθεὶς σαρκί, ζωοποιηθεὶς δὲ πνεύματι«. ἡ γὰρ αὐτοῦ θεότης ἀναδεξαμένη τὸ ἐν σαρκὶ παθεῖν ἀπαθής ἐστι καὶ ἀπαθὴς ἦν καὶ ἀπαθὴς διέμεινε, μὴ τραπείσης τῆς ἀπαθείας μηδὲ ἀλλοιωθείσης τῆς ἀιδιότητος.
alla kan akousę̄s hoti tethnēken ho kyrios, gnōthi to pathos tou thanatou pou peplērōtai. ermēneuei gar soi ho koryphaiotatos tōn apostolōn Petros tēn peri tou thanatou autou hypothesin legōn thanatōtheis sarki, zōopoiētheis de pneumati«. hē gar autou theotēs anadexamenē to en sarki pathein apathēs esti kai apathēs ēn kai apathēs diemeine, mē trapeisēs tēs apatheias mēde alloiōtheisēs tēs aidiotētos.
But even when you hear that the Lord died, know where the suffering of death was fulfilled. For the chief of the apostles, Peter, interprets for you the matter of his death, saying, “put to death in the flesh, but made alive in the spirit.” For his Godhead, having taken on suffering in the flesh, is impassible, was impassible, and remained impassible, its impassibility not changed nor its eternity altered.
1 Pet 3:18 (quotation, high confidence)
Notes and citation
Summary: Christ died in the flesh; his Godhead remained impassible.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 34.9 (Holl GCS 25:44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-34-9). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-34-9) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
Chapter 35
35.1Holl GCS 25:44–45
35. Πάλιν τε ἐὰν εἴπωσιν οἱ κενόδοξοι· οὐκ ἀπὸ τῶν τοιούτων ῥημάτων δύνασαι ἡμᾶς πεῖσαι τὸν Χριστὸν ψυχὴν ἐσχηκέναι. εὑρήκαμεν γὰρ ἄνω ἐν ταῖς θείαις γραφαῖς, ὥς φησιν Ἠσαΐας ἀπὸ προσώπου τοῦ θεοῦ καὶ πατρὸς περὶ τοῦ μονογενοῦς »οὑτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός. εἰς ὃν ἐγὼ εὐδόκησα, ὃν ἠγάπησεν ἡ ψυχή μου«.
35. Palin te ean eipōsin hoi kenodoxoi; ouk apo tōn toioutōn rhēmatōn dynasai hēmas peisai ton Christon psychēn eschēkenai. heurēkamen gar anō en tais theiais graphais, hōs phēsin Ēsaïas apo prosōpou tou theou kai patros peri tou monogenous »houtos estin ho huios mou ho agapētos. eis hon egō eudokēsa, hon ēgapēsen hē psychē mou«.
And again, if the vainglorious say, “You cannot persuade us from such words that Christ had a soul. For we have found above in the divine Scriptures, as Isaiah says in the person of God the Father about the Only-begotten, ‘This is my beloved Son, in whom I am well pleased, whom my soul has loved.’
Matt 12:18 (quotation, high confidence) · Isa 42:1 (allusion, high confidence)
Notes and citation
Summary: Opponents note that Scripture speaks of the Father's “soul.”
- The quotation is Isa 42:1 in the form of Matt 12:18.
Topics: Christology, Heresy
Cite (SBL): Epiphanius, Anc. 35.1 (Holl GCS 25:44–45; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-35-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-35-1) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
35.2Holl GCS 25:45
τί νοήσομεν περὶ πατρός, ψυχὴν εἰληφέναι ἐν ἑαυτῷ ἢ ψυχὴν ἔχειν· τίς δὲ ληρῶν τοῦτο νοήσει περὶ τοῦ πατρός; τί οὐν φασι; τροπικώτερον εἰρῆσθαι τὸ ῥῆμα δηλονότι.
ti noēsomen peri patros, psychēn eilēphenai en heautǭ ē psychēn echein; tis de lērōn touto noēsei peri tou patros? ti oun phasi? tropikōteron eirēsthai to rhēma dēlonoti.
What shall we think of the Father, that he took a soul in himself or has a soul? Who but a babbler will think this of the Father?” What then do they say? That the word is evidently said figuratively.
Notes and citation
Summary: They say “soul” is figurative.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 35.2 (Holl GCS 25:45; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-35-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-35-2) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
35.3Holl GCS 25:45
εἰ τοίνυν περὶ πατρὸς τροπικώτερον εἰρῆσθαι λέγουσιν, ἄρα καὶ περὶ υἱοῦ τὸ αὐτὸ λαμβάνειν χρή. κἄν τε γὰρ εἴπῃ ὄτι ἡ ψυχή μου τετάρακται« καί ⟨ἐξουσίαν ἔχω⟩ τὴν ψυχήν μου δοῦναι καὶ λαβεῖν αὐτήν‘, οὐκ εἶχε, φασί, ψυχήν, ἀλλὰ τροπικώτερον εἴρηται.
ei toinyn peri patros tropikōteron eirēsthai legousin, ara kai peri huiou to auto lambanein chrē. kan te gar eipę̄ oti hē psychē mou tetaraktai« kai ⟨exousian echō⟩ tēn psychēn mou dounai kai labein autēn‘, ouk eiche, phasi, psychēn, alla tropikōteron eirētai.
“If then they say it is said figuratively of the Father, the same must be taken of the Son. For even if he says, ‘My soul is troubled,’ and ‘⟨I have authority⟩ to lay down my soul and take it,’ he did not,” they say, “have a soul; it is said figuratively.”
Textual problem in this passage: see the notes.
John 12:27 (quotation, high confidence) · John 10:18 (quotation, high confidence)
Notes and citation
Summary: They claim Christ's “soul” is likewise figurative.
Topics: Christology, Heresy
Cite (SBL): Epiphanius, Anc. 35.3 (Holl GCS 25:45; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-35-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-35-3) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
35.4Holl GCS 25:45
καὶ δοκεῖ τὸ συλλογιστικὸν αὐτῶν φρόνημα λέγειν τι, * τῆς ἀληθείας αὐτοσυστάτου ουσης ἐκ πολλῶν τεκμηρίων. ἀπὸ γὰρ τοῦ εἴδους λαμβάνεται ἔκαστος τρόπος. ἐπὶ μὲν γὰρ τῷ πατρὶ οὐ τολμητέον ἐστίν, διότι οὐδὲ σάρκα ἐφόρεσεν. ὁμολογουμένης δὲ τῆς σαρκὸς παρὰ τοῖς Λουκιανισταῖς εἴτουν Ἀρειανοῖς, οὐχ ἔνι ἀμφιβολία.
kai dokei to syllogistikon autōn phronēma legein ti, * tēs alētheias autosystatou ousēs ek pollōn tekmēriōn. apo gar tou eidous lambanetai ekastos tropos. epi men gar tǭ patri ou tolmēteon estin, dioti oude sarka ephoresen. homologoumenēs de tēs sarkos para tois Loukianistais eitoun Areianois, ouch eni amphibolia.
And their syllogizing mind seems to say something, * though the truth establishes itself from many proofs. For each figure of speech is taken from its kind. Of the Father one must not dare ⟨say it⟩, because he did not wear flesh. But since the flesh is acknowledged by the Lucianists, or Arians, there is no doubt.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The Father had no flesh, but Christ did, so his soul is not figurative.
- The asterisk marks a gap in the edition.
Notes on the original text
- Digital text corrected (OCR: extra letter): Λουκινανισταῖς → Λουκιανισταῖς.
Topics: Christology, Heresy
Cite (SBL): Epiphanius, Anc. 35.4 (Holl GCS 25:45; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-35-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-35-4) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
35.5Holl GCS 25:45
ἀλλά, φησίν· »ὁ Λόγος σὰρξ ἐγένετο«, καὶ οὐκ εἶπεν »ὁ Λόγος σὰρξ καὶ ψυχὴ ἐγένετο«. πρὸς δὲ τὴν αὐτῶν ἀμαθῆ οὖσαν ἀντιλογίαν κἀγὼ λέγω ὅτι »ἔπλασεν ὁ θεὸς τὸν ἄνθρωπον, χοῦν λαβὼν ἀπὸ τῆς γῆς«, ἀπὸ δὲ τοῦ ἐπλασε τὰ πάντα συμπεριείληφε καὶ ἀπὸ τοῦ »ὁ Λόγος σὰρξ ἐγένετο« τὰ πάντα περιέχει.
alla, phēsin; »ho Logos sarx egeneto«, kai ouk eipen »ho Logos sarx kai psychē egeneto«. pros de tēn autōn amathē ousan antilogian kagō legō hoti »eplasen ho theos ton anthrōpon, choun labōn apo tēs gēs«, apo de tou eplase ta panta symperieilēphe kai apo tou »ho Logos sarx egeneto« ta panta periechei.
“But,” he says, “‘the Word became flesh,’ and it did not say, ‘the Word became flesh and soul.’” To their ignorant objection I too say that “God formed man, taking dust from the earth,” and by “formed” he included everything; and by “the Word became flesh” he embraces everything.
John 1:14 (quotation, high confidence) · Gen 2:7 (quotation, high confidence)
Notes and citation
Summary: “Flesh” in John 1:14 includes the whole man, as “formed” does in Genesis.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 35.5 (Holl GCS 25:45; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-35-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-35-5) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
35.6Holl GCS 25:45
κατὰ γὰρ τὸν αὐτὸν λόγον ἀνθυποφέρομεν αὐτοῖς καὶ αὐτοὶ λέγοντες· ἰδοὺ λέγει »ἔπλασεν ὁ θεὸς τὸν ἄνθρωπον«, καὶ οὐκ εἶπεν· ἐποίησεν αὐτῷ ἡπαρ ἢ πνεύμονα ἢ καρδίαν ἢ φλέβας ἢ νεῦρα ἢ τὰ ἄλλα ὅσαπέρ ἐστιν έν τῷ σώματι. παρὰ τοῦτο νοήσομεν ἴν τι εἰναι ολοσφύρητον τὸν ἄνθρωπον, διὰ τὸ μὴ λεπτομερῶς τὴν σύνθεσιν τοῦ παντὸς ζῴου τὴν γραφὴν λεπτολογῆσαι; οὐ πάντως. ὡς γοῦν ἀπὸ τοῦ ἑνὸς εἴδους τὰ ὅλα συμπεριείληφεν, οὕτω καὶ ἀπὸ τῆς σαρκὸς τὴν ψυχὴν εἰληφέναι τὸν σωτῆρα εὐ ἐστι δῆλον.
kata gar ton auton logon anthypopheromen autois kai autoi legontes; idou legei »eplasen ho theos ton anthrōpon«, kai ouk eipen; epoiēsen autǭ hēpar ē pneumona ē kardian ē phlebas ē neura ē ta alla hosaper estin en tǭ sōmati. para touto noēsomen in ti einai olosphyrēton ton anthrōpon, dia to mē leptomerōs tēn synthesin tou pantos zǭou tēn graphēn leptologēsai? ou pantōs. hōs goun apo tou henos eidous ta hola symperieilēphen, houtō kai apo tēs sarkos tēn psychēn eilēphenai ton sōtēra eu esti dēlon.
For by the same reasoning we object to them in turn, saying: see, it says, “God formed man,” and did not say, “He made him a liver or lungs or heart or veins or nerves or the other things in the body.” Shall we therefore think man is some single solid lump, because Scripture did not describe the composition of the whole living being in detail? Not at all. So, as by one form it included the whole, so also from the flesh it is quite clear that the Savior took the soul.
Gen 2:7 (quotation, high confidence)
Notes and citation
Summary: Scripture's summary words include all parts, so the Savior took a soul.
Notes on the original text
- Digital text corrected (OCR): ἐδοῦ λέγει → ἰδοὺ λέγει.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 35.6 (Holl GCS 25:45; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-35-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-35-6) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
Chapter 36
36.1Holl GCS 25:45
36. Εἰ τοίνυν ψυχὴν εἴληφε καὶ σῶμα, καθάπερ ἀποδέδεικται, ἄρα οὐχ ἡ θεότης ἠν ἠλαττωμένη τῆς τοῦ πατρὸς οὐσίας, εἴσω παθῶν περιεχομένη, ὅπως διψήσῃ καὶ κοπιάσῃ καὶ πεινάσῃ καὶ ὅσαπερ τῷ ἀνθρώπῳ εἰσὶ χρειώδη.
36. Ei toinyn psychēn eilēphe kai sōma, kathaper apodedeiktai, ara ouch hē theotēs ēn ēlattōmenē tēs tou patros ousias, eisō pathōn periechomenē, hopōs dipsēsę̄ kai kopiasę̄ kai peinasę̄ kai hosaper tǭ anthrōpǭ eisi chreiōdē.
If then he took a soul and a body, as has been shown, then the Godhead was not diminished from the Father's substance, held within passions, so as to thirst and grow weary and hunger and whatever is necessary to a human being.
Notes and citation
Summary: The passions belong to his humanity, not to a diminished Godhead.
Topics: Christology, Trinity
Cite (SBL): Epiphanius, Anc. 36.1 (Holl GCS 25:45; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-36-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-36-1) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
36.2Holl GCS 25:45–46
καὶ ὅτι ⟩ »οὐ κοπιάσει οὐδʼ ἔστιν ἐξεύρεσις τῆς φρονήσεως αὐτοῦ«, κεκοπιακὼς δὲ ὁ σωτὴρ εὑρίσκεται, οὐ παρὰ τοῦτο οὐκ ἔστιν ἐκ τῆς τοῦ πατρὸς οὐσίας ἄνωθεν κατελθὼν ὁ Λόγος. οὐ γὰρ ἄνω κεκοπίακεν, ἀλλʼ ἐν σαρκί. ἴδει γὰρ τὴν σάρκα κοπιάσαι, ἴνα μὴ δοκήσει νομίζηται, ἀλλʼ ἀληθείᾳ·
kai hoti ⟩ »ou kopiasei oudʼ estin exeuresis tēs phronēseōs autou«, kekopiakōs de ho sōtēr heurisketai, ou para touto ouk estin ek tēs tou patros ousias anōthen katelthōn ho Logos. ou gar anō kekopiaken, allʼ en sarki. idei gar tēn sarka kopiasai, ina mē dokēsei nomizētai, allʼ alētheią;
And that ⟨God⟩ “will not grow weary, and there is no searching out of his understanding,” while the Savior is found to have grown weary, does not mean that the Word who came down from above is not from the substance of the Father. For he did not grow weary above, but in the flesh. For the flesh had to grow weary, so that it might not be thought ⟨to be⟩ in appearance, but in truth;
Textual problem in this passage: see the notes.
Isa 40:28 (quotation, high confidence)
Notes and citation
Summary: Christ grew weary in the flesh, not in his Godhead.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 36.2 (Holl GCS 25:45–46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-36-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-36-2) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
36.3Holl GCS 25:46
καὶ τὰ ἄλλα ὄσαπερ τοιαύτην ἔχει δύναμιν, τὸ νυστάξαι τὸ ὑπνῶσαι, ἀνθρώπου ἐστὶν ὑποφαντικὰ καὶ τὸ ὑπὸ ἁφὴν *. ἔλαβε γὰρ ταῦτα καὶ ᾶνθρωπος εὑρέθη. εὑρήκαμεν, γάρ ⟨φησιν⟩, Μεσσίαν, ὃν ἔγραψε Μωυσῆς«.
kai ta alla osaper toiautēn echei dynamin, to nystaxai to hypnōsai, anthrōpou estin hypophantika kai to hypo haphēn *. elabe gar tauta kai anthrōpos heurethē. heurēkamen, gar ⟨phēsin⟩, Messian, hon egrapse Mōysēs«.
and the other things that have such force, to slumber, to sleep, indicate a man, and ⟨so does⟩ being subject to touch *. For he took these things and was found a man. “For we have found,” ⟨it says⟩, “the Messiah, of whom Moses wrote.”
Textual problem in this passage: see the notes.
John 1:45 (quotation, high confidence)
Notes and citation
Summary: Sleep and weariness show real humanity; he was “found” as man.
- The asterisk marks a gap in the edition.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 36.3 (Holl GCS 25:46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-36-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-36-3) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
36.4Holl GCS 25:46
οἱ δὲ εὑρόντες αὐτὸν * διὰ τῆς ἀκαταλήπτου φύσεως, * τουτέστι τῆς ἐνσάρκου. ἐπειδὴ γὰρ ἐπὶ τῇ ἀκαταληψίᾳ οὐχ ηὐρίσκετο, διὰ τοῦτο ὑπὸ γραμματέων συλλαμβάνεται καὶ τὸν νῶτον αὐτοῦ ἔδωκεν εἰς μάστιγας καὶ τὸ πρόσωπον αὐτοῦ οὐκ ἀπέ⟨σ⟩τρεψεν ἀπὸ ἐμπτυσμάτων‘, ἔκλαυσε καὶ ὄσαπερ ἄλλα περὶ αὐτοῦ ᾄδεται.
hoi de heurontes auton * dia tēs akatalēptou physeōs, * toutesti tēs ensarkou. epeidē gar epi tę̄ akatalēpsią ouch ēurisketo, dia touto hypo grammateōn syllambanetai kai ton nōton autou edōken eis mastigas kai to prosōpon autou ouk ape⟨s⟩trepsen apo emptysmatōn‘, eklause kai osaper alla peri autou ądetai.
And those who found him * through the incomprehensible nature, * that is, the incarnate one. For since in his incomprehensibility he was not found, for this reason he is seized by the scribes, and gave his back to whips and did not turn his face from spitting, he wept, and all the other things sung about him.
Textual problem in this passage: see the notes.
Isa 50:6 (allusion, high confidence)
Notes and citation
Summary: Being found in the flesh, he could be seized and suffer.
- The asterisks mark gaps in the edition; the sentence is incomplete.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 36.4 (Holl GCS 25:46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-36-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-36-4) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
36.5Holl GCS 25:46
τίς δὲ ἠδύνατο τὸν θεὸν Λόγον ἐν οὐρανῷ μαστίζειν ἢ ῥαπίζειν ἢ καταπτύειν τοῦ τοιούτου ἀφράστου καὶ ἀκαταλήπτου; εἰ δὲ ταῦτα πέπονθεν ὁ ἀπαθὴς τοῦ θεοῦ Λόγος, ἄρα τὸ πάθος σωματικόν ἐστιν, ἐκτὸς τῆς αὐτοῦ ἀπαθείας καὶ οὐκ ἐκτὸς πάλιν διὰ τὸ εὐδοκῆσαι·
tis de ēdynato ton theon Logon en ouranǭ mastizein ē rhapizein ē kataptyein tou toioutou aphrastou kai akatalēptou? ei de tauta peponthen ho apathēs tou theou Logos, ara to pathos sōmatikon estin, ektos tēs autou apatheias kai ouk ektos palin dia to eudokēsai;
For who could whip or strike or spit upon God the Word in heaven, so inexpressible and incomprehensible? But if the impassible Word of God suffered these things, then the suffering is bodily, outside his impassibility, and yet again not outside, because he consented to it;
Notes and citation
Summary: His sufferings were bodily, yet willingly his.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 36.5 (Holl GCS 25:46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-36-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-36-5) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
36.6Holl GCS 25:46
καίτοι γε μὴ πάσχοντος αὐτοῦ εἰς ἑαυτὸν τὸ πάθος λελόγισται. καὶ καθάπερ ἐν ἱματίῳ σπῖλος τὸ σῶμα τοῦ φοροῦντος οὐ φθάνει, ὁ δὲ σπῖλος τοῦ ἱματίου εἰς τὸν φοροῦντα λογίζεται, οὕτως ὁ θεὸς πέπονθεν ἐν τῇ σαρκί, τῆς θεότητος αὐτοῦ μηδὲν παθούσης. εἰς δὲ τὴν θεότητα τὸ πάθος τῆς σαρκὸς ὑπὸ τῆς θεότητος φορουμένης ἐλογίσθη, ἵνα ἐν τῇ θεότητι ἡμῖν ἡ σωτηρία γένηται.
kaitoi ge mē paschontos autou eis heauton to pathos lelogistai. kai kathaper en himatiǭ spilos to sōma tou phorountos ou phthanei, ho de spilos tou himatiou eis ton phorounta logizetai, houtōs ho theos peponthen en tę̄ sarki, tēs theotētos autou mēden pathousēs. eis de tēn theotēta to pathos tēs sarkos hypo tēs theotētos phoroumenēs elogisthē, hina en tę̄ theotēti hēmin hē sōtēria genētai.
and although he did not suffer, the suffering was reckoned to himself. And just as a stain on a garment does not reach the body of the wearer, yet the stain on the garment is reckoned to the wearer, so God suffered in the flesh, while his Godhead suffered nothing. But the suffering of the flesh, borne by the Godhead, was reckoned to the Godhead, so that our salvation might come about in the Godhead.
Notes and citation
Summary: Like a stain on a garment, the flesh's suffering is ascribed to the Godhead.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 36.6 (Holl GCS 25:46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-36-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-36-6) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
Chapter 37
37.1Holl GCS 25:46
37. Μέμνημαι δὲ τοῦ ῥητοῦ τοῦ κατὰ Λουκᾶν εὐαγγελίου καὶ οὐ βούλομαι αὐτὸ ἐᾶσαι ἀνερμήνευτον, τὸ γεγραμμένον ὅτι »γενόμενος ἐν ἀγωνίᾳ ἱδρωσε καὶ ἐγένετο αὐτῷ ὁ ἱδρὼς ὡς θρόμβοι αἵματος.
37. Memnēmai de tou rhētou tou kata Loukan euangeliou kai ou boulomai auto easai anermēneuton, to gegrammenon hoti »genomenos en agōnią hidrōse kai egeneto autǭ ho hidrōs hōs thromboi haimatos.
I remember the saying of the Gospel according to Luke, and I do not want to leave it unexplained, what is written: “Being in agony he sweated, and his sweat became like clots of blood.
Luke 22:44 (quotation, high confidence)
Notes and citation
Summary: Epiphanius turns to Luke's account of the agony.
Notes on the original text
- Digital text corrected (OCR: extra letter): »γτενόμενος → »γενόμενος.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 37.1 (Holl GCS 25:46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-37-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-37-1) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
37.2Holl GCS 25:46
ὤφθη δὲ ἄγγελος κυρίου ἐνισχύων αὐτόν «. τὰ βαθύτερα δὲ τῶν λόγων ὡς εἰώθαμεν λέγειν καὶ τὰ ἀναγκαῖα οἱ μὴ τὴν δύναμιν νοοῦντες, ἀντὶ ἀγαθῶν τῇ κακίᾳ * ἀνατρέπουσιν ἑαυτού· οὐδὲν γὰρ τούτου καιριώτερον.
ōphthē de angelos kyriou enischyōn auton «. ta bathytera de tōn logōn hōs eiōthamen legein kai ta anankaia hoi mē tēn dynamin noountes, anti agathōn tę̄ kakią * anatrepousin heautou; ouden gar toutou kairiōteron.
And an angel of the Lord appeared strengthening him.” Those who do not understand the force of the deeper and necessary words, as we are accustomed to say, * overturn themselves by their malice instead of good things; for nothing is more timely than this.
Textual problem in this passage: see the notes.
Luke 22:43 (quotation, high confidence)
Notes and citation
Summary: Misunderstanding the deeper words harms the misreaders.
- The asterisk marks a gap in the edition.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 37.2 (Holl GCS 25:46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-37-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-37-2) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
37.3Holl GCS 25:46–47
ἐν τῷ γὰρ εἰπεῖν »γέγονεν ἐν ἀγωνίᾳ« τὸν κυριακὸν ἄνθρωπον ἀληθινὸν ἄνθρωπον ὄντα δείκνυσι. καὶ ἴνα δείξῃ ὄτι ἀληθινὸς ἦν ἄνθρωπος καὶ οὐκ ἀπὸ τῆς θεότητος ἡ ἀγωνία γέγονε, φησίν »ἴδρωσε καὶ ἐγένετο αὐτῷ ὁ ἱδρὼς ὡς θρόμβοι αἵματος«. σωματικόν ἐστι τὸ εἶδος καὶ οὐχὶ πνευματικόν.
en tǭ gar eipein »gegonen en agōnią« ton kyriakon anthrōpon alēthinon anthrōpon onta deiknysi. kai ina deixę̄ oti alēthinos ēn anthrōpos kai ouk apo tēs theotētos hē agōnia gegone, phēsin »idrōse kai egeneto autǭ ho hidrōs hōs thromboi haimatos«. sōmatikon esti to eidos kai ouchi pneumatikon.
For in saying “he came into agony” it shows the Lord's manhood to be a true man. And to show that he was a true man and that the agony did not come from the Godhead, it says, “he sweated, and his sweat became like clots of blood.” The form is bodily, not spiritual.
Luke 22:44 (quotation, high confidence)
Notes and citation
Summary: The agony and sweat show a true human body.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 37.3 (Holl GCS 25:46–47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-37-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-37-3) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
37.4Holl GCS 25:47
»ὤφθη δὲ ἀγγελος κυρίου ἐνισχύων αὐτόν‘, οὐχ ὅτι τῆς ἰσχύος τοῦ ἀγγέλου ἐπεδέετο ὁ μείζων ἀγγέλων, »ᾧ κάμπτει πᾶν γόνυ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων‘, θεῷ ὄντι ἀεὶ Λόγῳ καὶ πρὸς τῷ πατρὶ ὄντι ἀεὶ καὶ ἐξ αὐτοῦ γεγεννημένῳ, ἀλλʼ ἵνα πληρώσῃ τὸ ἐν τῇ ᾠδῇ τῇ μεγάλῃ Μωυσέως ἐν τῇ ἐρήμω ᾀσθείσῃ, ἐν ᾗ ἔλεγε »προσκυνήσουσιν αὐτῷ πάντες υἱοὶ θεοῦ, καὶ ἐνισχυσάτωσαν αὐτὸν ἄγγελοι θεοῦ«.
»ōphthē de angelos kyriou enischyōn auton‘, ouch hoti tēs ischyos tou angelou epedeeto ho meizōn angelōn, »hǭ kamptei pan gony epouraniōn kai epigeiōn kai katachthoniōn‘, theǭ onti aei Logǭ kai pros tǭ patri onti aei kai ex autou gegennēmenǭ, allʼ hina plērōsę̄ to en tę̄ ǭdę̄ tę̄ megalę̄ Mōyseōs en tę̄ erēmō ąstheisę̄, en hę̄ elege »proskynēsousin autǭ pantes huioi theou, kai enischysatōsan auton angeloi theou«.
“And an angel of the Lord appeared strengthening him,” not that he who is greater than the angels, “to whom every knee bows, of those in heaven and on earth and under the earth,” being always God the Word and always with the Father and begotten from him, needed the angel's strength, but so as to fulfill what is in the great song of Moses sung in the wilderness, in which he said, “Let all the sons of God worship him, and let the angels of God strengthen him.”
Luke 22:43 (quotation, high confidence) · Phil 2:10 (quotation, high confidence) · Deut 32:43 (quotation, high confidence)
Notes and citation
Summary: The angel's “strengthening” fulfills Moses' song, not a need of Christ.
- Deut 32:43 LXX.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 37.4 (Holl GCS 25:47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-37-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-37-4) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
37.5Holl GCS 25:47
τό ἐνισχυσάτωσαν αὐτόν‘, οὐχ ὡς παρέχοντες αὐτῷ ἰσχύν· ἀλλʼ ἐπειδὴ ἴσχυεν ἡ δοξολογία ἐν τούτοις δοξάζειν τὸν θεόν, ὑπὸ] ἀγγέλων μὲν εὐθὺς ἄνω καὶ πνευματικῶν ζῴων βοώντων καὶ λεγόντων »σή ἐστιν ἡ δύναμις, σόν ἐστι τὸ κράτος, σή ἐστιν ἡ ἰσχύς‘ «, ἐν τούτῳ δείκνυσι τὸ προσκυνεῖν καὶ ἐνισχύειν, τουτέστι διδόναι αὐτῷ τὸ ἴδιον τῆς ἰσχύος κράτος, ὡς καὶ ὁ ἄγγελος ὤφθη ἐνώπιον τῶν μαθητῶν προσκυνῶν τὸν αὐτοῦ δεσπότην·
to enischysatōsan auton‘, ouch hōs parechontes autǭ ischyn; allʼ epeidē ischyen hē doxologia en toutois doxazein ton theon, hypo] angelōn men euthys anō kai pneumatikōn zǭōn boōntōn kai legontōn »sē estin hē dynamis, son esti to kratos, sē estin hē ischys‘ «, en toutǭ deiknysi to proskynein kai enischyein, toutesti didonai autǭ to idion tēs ischyos kratos, hōs kai ho angelos ōphthē enōpion tōn mathētōn proskynōn ton autou despotēn;
“Let them strengthen him,” not as supplying strength to him; but since the doxology in these words was strong to glorify God, with the angels above at once and the spiritual living creatures crying out and saying, “Yours is the power, yours is the might, yours is the strength,” by this it shows the worshiping and strengthening, that is, ascribing to him his own might of strength; as the angel too appeared before the disciples worshiping his Master,
Textual problem in this passage: see the notes.
1 Chr 29:11 (allusion, low confidence)
Notes and citation
Summary: “Strengthening” means ascribing strength in praise.
- The editor deletes ὑπό. The acclamation resembles 1 Chr 29:11 and liturgical doxologies. The angel's appearance “before the disciples” is Epiphanius's own reading of the scene.
Topics: Christology, Prayer
Cite (SBL): Epiphanius, Anc. 37.5 (Holl GCS 25:47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-37-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-37-5) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
37.6Holl GCS 25:47
μὴ ἀγνοῶν τὴν ὑπερβολὴν τῆς αὐτοῦ φιλανθρώπου οἰκονομίας, θαυμάζων δὲ τὴν τοσαύτην ἐν αὐτῷ γεγενημένην πραότητος πραγματείαν, τὴν τὸν διάβολον ἡττήσασαν, τὴν τὸ κέντρον τοῦ θανάτου συντρίψασαν, τὴν τὰς ἀρχὰς καὶ τὰς ἐξουσίας θριαμβεύσασαν, τὴν τὴν ἁμαρτίαν θραύσασαν.
mē agnoōn tēn hyperbolēn tēs autou philanthrōpou oikonomias, thaumazōn de tēn tosautēn en autǭ gegenēmenēn praotētos pragmateian, tēn ton diabolon hēttēsasan, tēn to kentron tou thanatou syntripsasan, tēn tas archas kai tas exousias thriambeusasan, tēn tēn hamartian thrausasan.
not ignorant of the excess of his loving dispensation, but marveling at the great work of meekness accomplished in him, which defeated the devil, broke the sting of death, triumphed over the principalities and powers, and shattered sin.
1 Cor 15:55 (allusion, high confidence) · Col 2:15 (allusion, high confidence)
Notes and citation
Summary: The angel marveled at Christ's victory through meekness.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 37.6 (Holl GCS 25:47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-37-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-37-6) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
37.7Holl GCS 25:47
καὶ διὰ τὴν ὑπερβολὴν τῆς θαυμασιότητος ἐν τῇ δοξολογίᾳ ὁ ἄγγελος ἔλεγε προσκυνῶν· σή ἐστιν ἡ ἰσχύς, δέσποτα· σὺ γὰρ ἴσχυσας κατὰ θανάτου καὶ κατὰ Ἅιδου καὶ κατὰ διαβόλου, συντρῖψαι τὸ κέντρον αὐτοῦ καὶ ἐκβαλεῖν ἀπὸ τῆς ἀνθρωπότητος.
kai dia tēn hyperbolēn tēs thaumasiotētos en tę̄ doxologią ho angelos elege proskynōn; sē estin hē ischys, despota; sy gar ischysas kata thanatou kai kata Haidou kai kata diabolou, syntripsai to kentron autou kai ekbalein apo tēs anthrōpotētos.
And because of the excess of wonder, the angel, worshiping, said in doxology: “Yours is the strength, Master; for you have prevailed against death and Hades and the devil, to break his sting and cast him out from humankind.”
Notes and citation
Summary: The angel acclaims Christ's strength over death and the devil.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 37.7 (Holl GCS 25:47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-37-7). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-37-7) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
Chapter 38
38.1Holl GCS 25:47
38. Ἐὰν δὲ πάλιν εἴπῃ ποῦ τεθείκατε Λάζαρον;« ἀνθρωποπαθῶς ⟨λέγων⟩ καὶ περὶ τῆς αἱμορροούσης »τίς μου ἤψατο;« ἤ ζητεῖτε;‘ ἤ τίνα με λέγουσιν οἱ ἄνθρωποι εἶναι τὸν υἱὸν τοῦ ἀνθρώπου;« ἤ »τὸ παιδίον ηὔξανε καὶ ἐκραταιοῦτο« ἤ »προέκοπτεν ἡλικίᾳ καὶ σοφίᾳ‘ ἤ »πρὸ τοῦ γνῶναι τὸ παιδίον καλεῖν πατέρα ἢ μητέρα«, οὐχ ὁρᾷς ἀπʼ αὐτῆς τῆς ὑποθέσεως τὸ ὑπερβάλλον τῆς γνώσεως, ὅτι ἐκ σαρκὸς καὶ ἀνθρωπότητος τὰ διηγήματα;
38. Ean de palin eipę̄ pou tetheikate Lazaron?« anthrōpopathōs ⟨legōn⟩ kai peri tēs haimorroousēs »tis mou ēpsato?« ē zēteite?‘ ē tina me legousin hoi anthrōpoi einai ton huion tou anthrōpou?« ē »to paidion ēuxane kai ekrataiouto« ē »proekopten hēlikią kai sophią‘ ē »pro tou gnōnai to paidion kalein patera ē mētera«, ouch horąs apʼ autēs tēs hypotheseōs to hyperballon tēs gnōseōs, hoti ek sarkos kai anthrōpotētos ta diēgēmata?
And if again he says, speaking in human fashion, “Where have you laid Lazarus?” and about the woman with the flow of blood, “Who touched me?” or “Whom do you seek?” or “Who do people say that I, the Son of Man, am?” or “The child grew and became strong,” or “He advanced in stature and wisdom,” or “Before the child knows how to call father or mother,” do you not see from the subject matter itself the surpassing knowledge, that the narratives concern the flesh and the humanity?
Textual problem in this passage: see the notes.
John 11:34 (quotation, high confidence) · Mark 5:30 (quotation, high confidence) · John 18:4 (quotation, high confidence) · Matt 16:13 (quotation, high confidence) · Luke 2:40 (quotation, high confidence) · Luke 2:52 (quotation, high confidence) · Isa 8:4 (quotation, high confidence)
Notes and citation
Summary: Christ's human questions concern his flesh and humanity.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 38.1 (Holl GCS 25:47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-38-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-38-1) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
38.2Holl GCS 25:47–48
ὅσα γὰρ ἐν τῇ παλαιᾷ διαθήκῃ ἀπὸ προσώπου τοῦ θεοῦ καὶ πατρὸς ὑπο- κατερχόμενά εἰσιν εἰς πειθὼ τῶν ἀνθρώπων, ἀγνωσίας ἐχόμενα, οὐκ οντα δὲ ἀγνωστα τῷ θεῷ, ταῦτα ἐλθὼν ὁ Λόγος πεπλήρωκεν, ἴνα πληρώσῃ τὸ εἰρημένον ὁ πατήρ μου ἴως ἄρτι ἐργάζεται, κἀγὼ ἐργάζομαι«. ποῦ τεθείκατε τὸν Λάζαρον;«
hosa gar en tę̄ palaią diathēkę̄ apo prosōpou tou theou kai patros hypo- katerchomena eisin eis peithō tōn anthrōpōn, agnōsias echomena, ouk onta de agnōsta tǭ theǭ, tauta elthōn ho Logos peplērōken, ina plērōsę̄ to eirēmenon ho patēr mou iōs arti ergazetai, kagō ergazomai«. pou tetheikate ton Lazaron?«
For whatever things in the Old Testament, spoken in the person of God the Father, come down to persuade people and seem to involve ignorance, though they are not unknown to God, these the Word fulfilled when he came, so as to fulfill the saying, “My Father is working until now, and I am working.” “Where have you laid Lazarus?”
John 5:17 (quotation, high confidence) · John 11:34 (quotation, high confidence)
Notes and citation
Summary: Questions in both Testaments are God's condescension, not ignorance.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 38.2 (Holl GCS 25:47–48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-38-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-38-2) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
38.3Holl GCS 25:48
ἠρώτα ἐγγὺς τοῦ τόπου γενόμενος· πρὸ δὲ τοῦ ἐλθεῖν εἰς τὸν τόπον ὑπὸ μηδενὸς ἀκούσας ἔλεγε τοῖς μαθηταῖς αὐτοῦ »Λάζαρος ὁ φίλος ἡμῶν κεκοίμηται«. ὁ τοίνυν ἀπὸ τοσούτων τῆς ὀδοιπορίας διεστὼς τοῦ τόπου γνοὺς ὅτι τέθνηκε Λάζαρος, παρὼν ἐν τῷ τόπῳ ἠγνόει;
ērōta engys tou topou genomenos; pro de tou elthein eis ton topon hypo mēdenos akousas elege tois mathētais autou »Lazaros ho philos hēmōn kekoimētai«. ho toinyn apo tosoutōn tēs odoiporias diestōs tou topou gnous hoti tethnēke Lazaros, parōn en tǭ topǭ ēgnoei?
he asked when he had come near the place. But before coming to the place, having heard it from no one, he said to his disciples, “Lazarus our friend has fallen asleep.” Did he who, so far away on the journey, knew that Lazarus had died, not know when he was present at the place?
John 11:11 (quotation, high confidence)
Notes and citation
Summary: He knew of Lazarus's death from afar.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 38.3 (Holl GCS 25:48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-38-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-38-3) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
38.4Holl GCS 25:48
οὔκουν, ἄλλʼ ἤθελε δεῖξαι ὅτι ταῦτα πάντα ἐποίει, ἐπεὶ οὔπω οὐδεὶς τελείως αὐτὼ ἐπίστευεν, ἵνα ἐνδείξηται τῆς αὐτοῦ πρὸς ἡμᾶς φειδοῦς τὴν πολλὴν φιλανθρωπίαν.
oukoun, allʼ ēthele deixai hoti tauta panta epoiei, epei oupō oudeis teleiōs autō episteuen, hina endeixētai tēs autou pros hēmas pheidous tēn pollēn philanthrōpian.
Certainly not; but he wished to show why he was doing all these things, since no one yet believed in him perfectly, so as to display the great loving-kindness of his forbearance toward us.
Notes and citation
Summary: His question showed forbearance to weak faith.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 38.4 (Holl GCS 25:48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-38-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-38-4) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
38.5Holl GCS 25:48
ἔδει γὰρ ἐκείνας μὴ εἰπεῖν »τεταρταῖός ἐστιν, ἤδη ὄζει« μηδὲ ἀπελθεῖν καὶ δεῖξαι, ἀλλʼ εἰπεῖν πάντα οἶδας καὶ ἐὰν θέλῃς, ζήσεται. διόπερ καὶ ἐδάκρυσεν ἐπὶ τῇ τῶν ἀνθρώπων πωρώσει. οὐκ ἀγνοῶν τοίνυν ἠρώτα, ἀλλʼ ἐλέγχει πειράζων καὶ φιλανθρωπεύεται.
edei gar ekeinas mē eipein »tetartaios estin, ēdē ozei« mēde apelthein kai deixai, allʼ eipein panta oidas kai ean thelę̄s, zēsetai. dioper kai edakrysen epi tę̄ tōn anthrōpōn pōrōsei. ouk agnoōn toinyn ērōta, allʼ elenchei peirazōn kai philanthrōpeuetai.
For they ought not to have said, “He has been dead four days, he already stinks,” nor to have gone and shown him, but to have said, “You know all things, and if you will, he will live.” For this reason he also wept at human hardness. So he asked not in ignorance, but he tests and reproves, and shows loving-kindness.
John 11:39 (quotation, high confidence) · John 11:35 (allusion, high confidence)
Notes and citation
Summary: He wept at the hardness of their faith.
Notes on the original text
- Digital text corrected (OCR: ου for οι): πάντα οὖδας → πάντα οἶδας.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 38.5 (Holl GCS 25:48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-38-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-38-5) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
38.6Holl GCS 25:48
καί »τίς μου ἥψατο;« φησίν, οὐχ ὅτι οὐκ ᾔδει τίς αὐτοῦ ἤψατο ἀλλʼ ἵνα μὴ εἴπῃ διʼ ἑαυτοῦ τὸ γενόμενον θαῦμα, ἀλλʼ ὅπως ἐκείνη ἀκούσασα προσελθοῦσα εἴπῃ τὴν εἰς αὐτὴν γενομένην χάριν καὶ ὁμολογήσασα ἀκούσῃ· »ἡ πίστις σου σέσωκέ σε«, ὅπως προτρέψηται καὶ ἄλλους πιστεύειν, ἵνα ἰαθῶσι.
kai »tis mou hēpsato?« phēsin, ouch hoti ouk ę̄dei tis autou ēpsato allʼ hina mē eipę̄ diʼ heautou to genomenon thauma, allʼ hopōs ekeinē akousasa proselthousa eipę̄ tēn eis autēn genomenēn charin kai homologēsasa akousę̄; »hē pistis sou sesōke se«, hopōs protrepsētai kai allous pisteuein, hina iathōsi.
And “Who touched me?” he says, not because he did not know who touched him, but so as not to tell the miracle himself, but so that she, hearing, might come forward and tell the grace done to her, and, having confessed, hear, “Your faith has saved you,” so as to encourage others also to believe and be healed.
Mark 5:30 (quotation, high confidence) · Mark 5:34 (quotation, high confidence)
Notes and citation
Summary: He asked who touched him so the woman would confess.
Notes on the original text
- Digital text corrected (OCR: π for κ): ἐπείνη → ἐκείνη.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 38.6 (Holl GCS 25:48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-38-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-38-6) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
38.7Holl GCS 25:48
»τίνα με« φησί »λέγουσιν εἶναι τὸν υἱὸν τοῦ ἀνθρώπου;« ὡς καὶ ἐν τῇ παλαιᾷ ἀπὸ προσώπου τοῦ πατρὸς λέγει »Ἀδάμ, ποῦ εἶ;« ᾔδει δὲ αὐτὸν ποῦ ἐστιν· διὸ καὶ ἐλέγχει αὐτὸν μετέπειτα λέγων »ἐκ τοῦ ξύλου ἔφαγες«.
»tina me« phēsi »legousin einai ton huion tou anthrōpou?« hōs kai en tę̄ palaią apo prosōpou tou patros legei »Adam, pou ei?« ę̄dei de auton pou estin; dio kai elenchei auton metepeita legōn »ek tou xylou ephages«.
“Who,” he says, “do they say that I, the Son of Man, am?” just as in the Old Testament he says in the person of the Father, “Adam, where are you?” But he knew where he was; so he afterward reproves him, saying, “You have eaten from the tree.”
Matt 16:13 (quotation, high confidence) · Gen 3:9 (quotation, high confidence) · Gen 3:11 (allusion, high confidence)
Notes and citation
Summary: As with Adam, God asks without ignorance.
Notes on the original text
- Digital text corrected (OCR: dropped letter): ἔφγες → ἔφαγες.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 38.7 (Holl GCS 25:48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-38-7). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-38-7) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
38.8Holl GCS 25:48–49
καὶ τῷ Κάϊν »ποῦ Ἄβελ ὁ ἀδελφός σου;« καὶ οὐκ ἀγνοῶν ἠρώτα. λέγει γὰρ »ἐπικατάρατος σὺ ἐπὶ τῆς γῆς, ἣ ἔχανε δέξασθαι τὸ αἷμα τοῦ ἀδελφοῦ σου ἐκ τῆς χειρός σου. ἰδοὺ γὰρ τὸ αἷμα αὐτοῦ βοᾷ πρός με«. οὐκ ἠγνόει τοίνυ ὁ λέγων ὅτι τὸ αἷμα βοᾷ, ἀλλʼ ὅπως δῷ αὐτῷ τόπον μετανοίας εἰς ἀπολογίαν, διὰ τοῦτο ἠρώτα.
kai tǭ Kaïn »pou Abel ho adelphos sou?« kai ouk agnoōn ērōta. legei gar »epikataratos sy epi tēs gēs, hē echane dexasthai to haima tou adelphou sou ek tēs cheiros sou. idou gar to haima autou boą pros me«. ouk ēgnoei toiny ho legōn hoti to haima boą, allʼ hopōs dǭ autǭ topon metanoias eis apologian, dia touto ērōta.
And to Cain, “Where is Abel your brother?” And he asked not in ignorance. For he says, “Cursed are you on the earth, which opened its mouth to receive your brother's blood from your hand. For behold, his blood cries out to me.” So he who says that the blood cries out was not ignorant; but he asked in order to give him room for repentance, for a defense.
Gen 4:9 (quotation, high confidence) · Gen 4:11 (quotation, high confidence) · Gen 4:10 (quotation, high confidence)
Notes and citation
Summary: God asked Cain to give him room for repentance.
Notes on the original text
- Digital text corrected (OCR: π for τ): πόπον μετανοίας → τόπον μετανοίας.
Cite (SBL): Epiphanius, Anc. 38.8 (Holl GCS 25:48–49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-38-8). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-38-8) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
Chapter 39
39.1Holl GCS 25:49
39. Στρέφονται δὲ πάλιν εἰς τὴν τῆς ἀμαθίας φιλονεικίαν καί φασιν αὐτοῦ τοῦ υἱοῦ εἶναι ταύτας τὰς φωνὰς ἐν τῇ παλαιᾷ. εὐθὺς δὲ ἐλέγχεται αὐτῶν τὸ ἐπιτήδευμα. ὁ γὰρ εἰπὼν τῷ Μωυσῇ »τί τοῦτο τὸ ἐν τῇ χειρί σου;« αὐτὸς ἔλεγεν »ἐγώ εἰμι ὁ ὤν‘.
39. Strephontai de palin eis tēn tēs amathias philoneikian kai phasin autou tou huiou einai tautas tas phōnas en tę̄ palaią. euthys de elenchetai autōn to epitēdeuma. ho gar eipōn tǭ Mōysę̄ »ti touto to en tę̄ cheiri sou?« autos elegen »egō eimi ho ōn‘.
But they turn again to the contentiousness of ignorance and say that these words in the Old Testament are the Son's own. But at once their contrivance is refuted. For he who said to Moses, “What is this in your hand?” himself said, “I am he who is.”
Exod 4:2 (quotation, high confidence) · Exod 3:14 (quotation, high confidence)
Notes and citation
Summary: The God who asked Moses a question is “He who is.”
Topics: Christology
Cite (SBL): Epiphanius, Anc. 39.1 (Holl GCS 25:49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-39-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-39-1) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
39.2Holl GCS 25:49
καί φησιν ὁ κύριος τοῖς Σαδδουκαίοις περὶ ἀναστάσεως διηγούμενος ὅτι δὲ ἐγείρονται οἱ νεκροί, εἶπεν ὁ θεός· ἐγὼ ὁ θεὸς Ἀβραὰμ καὶ ὁ θεὸς Ἰσαὰκ καὶ ὁ θεὸς Ἰακώβ. θεὸς οὖν ἐστι ζώντων καὶ οὐ νεκρῶν«.
kai phēsin ho kyrios tois Saddoukaiois peri anastaseōs diēgoumenos hoti de egeirontai hoi nekroi, eipen ho theos; egō ho theos Abraam kai ho theos Isaak kai ho theos Iakōb. theos oun esti zōntōn kai ou nekrōn«.
And the Lord says to the Sadducees, explaining the resurrection: “That the dead are raised, God said: I am the God of Abraham and the God of Isaac and the God of Jacob. So he is God of the living and not of the dead.”
Matt 22:31 (allusion, high confidence) · Matt 22:32 (quotation, high confidence)
Notes and citation
Summary: Christ cites God's words to Moses on the resurrection.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 39.2 (Holl GCS 25:49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-39-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-39-2) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
39.3Holl GCS 25:49
καὶ πάλιν πολλὰ ἔστι δεῖξαι ὅτι ἐκ προσώπου τοῦ πατρός έστιν ἐν τῇ παλαιᾷ διαθήκῃ εἱρημένα· ἀλλὰ καὶ ἐκ προσώπου τοῦ υἱοῦ πολλάκις καὶ ἐκ προσώπου πάλιν τοῦ ἁγίου πνεύματος.
kai palin polla esti deixai hoti ek prosōpou tou patros estin en tę̄ palaią diathēkę̄ heirēmena; alla kai ek prosōpou tou huiou pollakis kai ek prosōpou palin tou hagiou pneumatos.
And again, it is possible to show many things said in the Old Testament in the person of the Father; but also often in the person of the Son, and again in the person of the Holy Spirit.
Notes and citation
Summary: The Old Testament speaks in the person of each of the three.
Topics: Trinity, Scripture and canon
Cite (SBL): Epiphanius, Anc. 39.3 (Holl GCS 25:49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-39-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-39-3) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
39.4Holl GCS 25:49
καί »ποῦ Σάρρα ἡ γυνή σου;« τῷ Ἀβραὰμ ἔλεγεν ὁ ἐλθὼν ἄνωθεν σὺν τοῖς δυσὶν ἀγγέλοις υἱὸς θεοῦ. εἰ γὰρ ἠγνόει ποῦ ἐστιν, οὐκ ἂν ἔλεγεν »Σάρρα«.
kai »pou Sarra hē gynē sou?« tǭ Abraam elegen ho elthōn anōthen syn tois dysin angelois huios theou. ei gar ēgnoei pou estin, ouk an elegen »Sarra«.
And “Where is Sarah your wife?” said to Abraham the Son of God, who came from above with the two angels. For if he did not know where she was, he would not have said “Sarah.”
Gen 18:9 (quotation, high confidence)
Notes and citation
Summary: At Mamre the Son of God knew Sarah's name.
Notes on the original text
- Digital text corrected (OCR: dropped letter): ἔλγεν → ἔλεγεν.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 39.4 (Holl GCS 25:49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-39-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-39-4) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
39.5Holl GCS 25:49
* »ἐγέλασεν οὐν ἡ Σάρρα ἔνδον οὐσα« βούλεται αὐτῆς ὑποδεῖξαι τὴν σεμνότητα ὑπογραμμὸν τῶν θελουσῶν εὐσεβεῖν ἐν ἀληθείᾳ, ἕνʼ ὅτε ἁποδέχονται ξένους ἐξ ἰδίων καμάτων ὑπηρετῶσι μέν, διὰ δὲ τὴν σεμνότητα τὸ πρόσωπον αὐτῶν τοῖς ἀνδράσι μὴ ὐποδεικνύωσιν.
* »egelasen oun hē Sarra endon ousa« bouletai autēs hypodeixai tēn semnotēta hypogrammon tōn thelousōn eusebein en alētheią, henʼ hote hapodechontai xenous ex idiōn kamatōn hypēretōsi men, dia de tēn semnotēta to prosōpon autōn tois andrasi mē ypodeiknyōsin.
* “So Sarah laughed, being inside”: he wishes to point out her modesty as a pattern for women who wish to live piously in truth, so that when they receive guests they serve from their own labors, but because of modesty do not show their faces to the men.
Textual problem in this passage: see the notes.
Gen 18:12 (quotation, high confidence)
Notes and citation
Summary: Sarah's staying inside is a pattern of modesty.
- The asterisk marks a gap in the edition.
Topics: Ethics
Cite (SBL): Epiphanius, Anc. 39.5 (Holl GCS 25:49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-39-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-39-5) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
39.6Holl GCS 25:49
ἐκείνη γὰρ ἡ μακαρία πάντως ἐξήρτυσε καὶ ἐξαρτύσασα εἰς πρόσωπον ἀγγέλων οὐκ ὤφθη, σεμνότητος ὑπογραμμὸν ὑποβάλλουσα ταῖς μετὰ ταῦτα γενεαῖς. ἀλλὰ καὶ ἴνα δείξῃ ὁ παρὼν τίς ἐστιν, ⟩ ὄνομα τῆς γυναικὸς ἐκάλει ὁ ἐπιξενωθεὶς πρὸς τὴν ὥραν, * ὅτι οὔτε τὸ ὄνομα αὐτὸν λέληθεν οὔτε πλάσμα οὔτε διανόημα ἀνθρώπου.
ekeinē gar hē makaria pantōs exērtyse kai exartysasa eis prosōpon angelōn ouk ōphthē, semnotētos hypogrammon hypoballousa tais meta tauta geneais. alla kai ina deixę̄ ho parōn tis estin, ⟩ onoma tēs gynaikos ekalei ho epixenōtheis pros tēn hōran, * hoti oute to onoma auton lelēthen oute plasma oute dianoēma anthrōpou.
For that blessed woman certainly prepared the meal, and having prepared it she was not seen face to face by the angels, setting a pattern of modesty for later generations. But also, to show who the one present was, the guest at that hour called the woman by name, * that neither the name nor the form nor the thought of man escapes him.
Textual problem in this passage: see the notes.
Gen 18:6 (allusion, medium confidence)
Notes and citation
Summary: Calling Sarah by name showed the guest's divine knowledge.
- The asterisk marks a gap in the edition.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 39.6 (Holl GCS 25:49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-39-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-39-6) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
39.7Holl GCS 25:49
»τίνα με« φησί λέγουσιν εἶναι οἱ ἄνθρωποι τὸν υἱὸν τοῦ ἀνθρώπου;« καὶ τὸν μὲν υἱὸν τοῦ ἀνθρώπου αὐτὸς φράζει ὁμολογῶν, ἵνα μὴ νομίσωσι περὶ τοῦ ἀοράτου αὐτὸν ἐρωτᾶν. οἱ δέ φασιν Ἠλίαν καὶ Ἰερεμίαν καὶ Ἰωάννην. »ὑμεῖς δὲ τίνα με λέγετε;«· »σὺ εἶ ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος‘ φησὶ καὶ εὐθὺς μακαρίζεται.
»tina me« phēsi legousin einai hoi anthrōpoi ton huion tou anthrōpou?« kai ton men huion tou anthrōpou autos phrazei homologōn, hina mē nomisōsi peri tou aoratou auton erōtan. hoi de phasin Ēlian kai Ieremian kai Iōannēn. »hymeis de tina me legete?«; »sy ei ho Christos ho huios tou theou tou zōntos‘ phēsi kai euthys makarizetai.
“Who,” he says, “do people say that I, the Son of Man, am?” And he himself states and confesses “the Son of Man,” so that they may not think he is asking about the invisible one. And they say Elijah and Jeremiah and John. “But who do you say that I am?” “You are the Christ, the Son of the living God,” he says, and at once is called blessed.
Matt 16:13 (quotation, high confidence) · Matt 16:14 (allusion, high confidence) · Matt 16:15 (quotation, high confidence) · Matt 16:16 (quotation, high confidence)
Notes and citation
Summary: Peter's confession answered Christ's question.
Notes on the original text
- Digital text corrected (OCR: ν for ς): »ὑμεῖν δὲ → »ὑμεῖς δὲ.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 39.7 (Holl GCS 25:49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-39-7). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-39-7) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
39.8Holl GCS 25:49–50
οὐ γὰρ ἀγνοῶν ἠρώτα, ἀλλὰ δεῖξαι βουλόμενος ὄτα πατρός ἐστιν ἡ διδαχὴ ἡ τὸν υἱὸν τῇ ἐκκλησίᾳ ἀληθινὸν ⟨θεὸν⟩ κηρύττουσα, ἴνα ὁ Πέτρος λέγειν ἃ παρὰ τοῦ πατρὸς ἐδιδάχθη.
ou gar agnoōn ērōta, alla deixai boulomenos ota patros estin hē didachē hē ton huion tę̄ ekklēsią alēthinon ⟨theon⟩ kēryttousa, ina ho Petros legein ha para tou patros edidachthē.
For he asked not in ignorance, but wishing to show that the teaching that proclaims the Son to the church as true ⟨God⟩ is the Father's, so that Peter might say what he had been taught by the Father.
Textual problem in this passage: see the notes.
Matt 16:17 (allusion, high confidence)
Notes and citation
Summary: The question drew out Peter's confession, taught by the Father.
Notes on the original text
- Digital text corrected (OCR: θ for δ): ἐθιδάχθη → ἐδιδάχθη.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 39.8 (Holl GCS 25:49–50; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-39-8). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-39-8) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
Chapter 40
40.1Holl GCS 25:50
40. Καὶ μὴ θαυμάσῃς ἐὰν εἴπῃ ὅτι »διʼ ἐμοῦ εἰσέρχονται πρὸς τὸν πατέρα« καὶ ἠλλοιωμένον τῆς τοῦ πατρὸς οὐσίας ὑπολάβῃς. αὐτὸς γὰρ πάλιν διδάσκει »οὐδεὶς ἔρχεται πρός με, ἐὰν μὴ ὁ πατὴρ αὐτὸν ἑλκύσῃ«. ὡς γοῦν ὁ πατὴρ πέμπει πρὸς τὸν υἱόν, καὶ ὁ υἱὸς εἰσφέρει πρὸς τὸν πατέρα, ἵνα δείξῃ μίαν καὶ τὴν αὐτὴν εἶναι θεότητα.
40. Kai mē thaumasę̄s ean eipę̄ hoti »diʼ emou eiserchontai pros ton patera« kai ēlloiōmenon tēs tou patros ousias hypolabę̄s. autos gar palin didaskei »oudeis erchetai pros me, ean mē ho patēr auton helkysę̄«. hōs goun ho patēr pempei pros ton huion, kai ho huios eispherei pros ton patera, hina deixę̄ mian kai tēn autēn einai theotēta.
And do not be surprised if he says, “Through me they come in to the Father,” and suppose him altered from the Father's substance. For again he himself teaches, “No one comes to me unless the Father draws him.” So as the Father sends to the Son, the Son also brings in to the Father, to show that the Godhead is one and the same.
John 14:6 (allusion, high confidence) · John 6:44 (quotation, high confidence)
Notes and citation
Summary: Father draws to the Son, Son leads to the Father: one Godhead.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 40.1 (Holl GCS 25:50; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-40-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-40-1) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
40.2Holl GCS 25:50
τὸ δὲ προέκοπτεν »προέκοπτεν καὶ σοφίᾳ‘, εἰ σοφία ἐστὶ τοῦ θεοῦ, οὐκ ἐνδέεται σοφίας. ἀλλʼ ἐπειδὴ ἐκένωσεν ἑαυτὸν μορφὴν δούλου λαβώ, οὐ τὸ πλήρωμα * ἠλαττώθη· * ἀλλʼ ἴνα δείξῃ ἀπʼ οὐρανοῦ μετακενωθέντα εἰς ἀνθρωπότητα τουτέστιν εἰς ἐργαστήριον Μαρίας.
to de proekopten »proekopten kai sophią‘, ei sophia esti tou theou, ouk endeetai sophias. allʼ epeidē ekenōsen heauton morphēn doulou labō, ou to plērōma * ēlattōthē; * allʼ ina deixę̄ apʼ ouranou metakenōthenta eis anthrōpotēta toutestin eis ergastērion Marias.
And “he advanced,” “advanced in wisdom”: if he is the Wisdom of God, he does not lack wisdom. But since he emptied himself, taking the form of a servant, the fullness * was not diminished; * but to show that he was emptied from heaven into humanity, that is, into the workshop of Mary.
Textual problem in this passage: see the notes.
Luke 2:52 (quotation, high confidence) · Phil 2:7 (quotation, high confidence)
Notes and citation
Summary: His growth in wisdom reflects his self-emptying into humanity.
- The asterisks mark gaps in the edition.
Notes on the original text
- Digital text corrected (OCR: garbled letters): μετακενβωθέτα → μετακενωθέντα.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 40.2 (Holl GCS 25:50; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-40-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-40-2) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
40.3Holl GCS 25:50
»μύρον γὰρ ἐκκενωθὲν ὄνομά σοι«, φησίν· οὐκ εἶπεν ἐκχυθέν, ἀλλʼ ἐκκενωθὲν ἀπʼ οὐρανοῦ εἰς γῆν, ἵνα ἀπὸ τῆς εἰς Μαρίαν ⟩. καὶ ἀπὸ Μαρίας σὰρξ γενόμενος κυίσκεται, εἰς Βηθλεὲμ γεννᾶται, ἀπὸ Βηθλεὲμ εἰς Ναζαρὲτ μεταβαίνει, ἀπὸ Ναζαρὲτ εἰς Καπερναούμ, ἀπὸ Καπερναοὺμ εἰς Ἱερουσαλὴμ καὶ θάλασσαν ἐν τῷ βαδίζειν αὐτὸν ἐπὶ τῶν ὑδάτων καὶ τὰ μέρη Τύρου καὶ Ναΐν καὶ τὴν Ἰουδαίαν καὶ Ἱεριχὼ καὶ εἰς Βηθφαγὴ καὶ Βηθανίαν, εἰς Ἱερουσαλήμ τε τὸν ναὸν καὶ τὸ ὄρος τῶν ἐλαιῶν καὶ Γεθσημανῆ, εἰς οἶκον Καϊάφα εἰς τὸ πραιτώριον καὶ πρὸς Ἡρῴδην, εἰς τόπον Γολγοθᾶ εἰς τὸ μνῆμα καὶ ἕως τοῦ Ἅιδου, εἰς γῆν μετὰ τὴν ἀνάστασιν καὶ εἰς οὐρανούς.
»myron gar ekkenōthen onoma soi«, phēsin; ouk eipen ekchythen, allʼ ekkenōthen apʼ ouranou eis gēn, hina apo tēs eis Marian ⟩. kai apo Marias sarx genomenos kuisketai, eis Bēthleem gennatai, apo Bēthleem eis Nazaret metabainei, apo Nazaret eis Kapernaoum, apo Kapernaoum eis Hierousalēm kai thalassan en tǭ badizein auton epi tōn hydatōn kai ta merē Tyrou kai Naïn kai tēn Ioudaian kai Hierichō kai eis Bēthphagē kai Bēthanian, eis Hierousalēm te ton naon kai to oros tōn elaiōn kai Gethsēmanē, eis oikon Kaïapha eis to praitōrion kai pros Hērǭdēn, eis topon Golgotha eis to mnēma kai heōs tou Haidou, eis gēn meta tēn anastasin kai eis ouranous.
For “Your name is ointment emptied out,” it says; it did not say “poured out,” but “emptied out,” from heaven to earth, so that from ⟨heaven⟩ into Mary. And from Mary, having become flesh, he is conceived, born in Bethlehem, passes from Bethlehem to Nazareth, from Nazareth to Capernaum, from Capernaum to Jerusalem and to the sea when he walked on the waters, and to the region of Tyre and Nain and Judea and Jericho, and to Bethphage and Bethany, to Jerusalem and the temple and the Mount of Olives and Gethsemane, to the house of Caiaphas, to the praetorium and to Herod, to the place Golgotha, to the tomb and as far as Hades, to earth after the resurrection, and into the heavens.
Textual problem in this passage: see the notes.
Song 1:3 (quotation, high confidence)
Notes and citation
Summary: Like ointment emptied out, Christ passed from place to place.
- The Song of Songs verse (1:3) is read of Christ. A word after “from the” is lost.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 40.3 (Holl GCS 25:50; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-40-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-40-3) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
40.4Holl GCS 25:50
μύρον γὰρ ἐκκενωθὲν ἀπὸ ἄγγους εἰς ἄγγος πάντα τὰ ἄγγη μυρίζει καὶ Χριστοῦ ἡ παρουσία ἀπʼ οὐρανοῦ ὅλην τὴν γῆν ἡγίασε, τοὺς αὐτὸν λαμβάνοντας ἐν ἀληθείᾳ.
myron gar ekkenōthen apo angous eis angos panta ta angē myrizei kai Christou hē parousia apʼ ouranou holēn tēn gēn hēgiase, tous auton lambanontas en alētheią.
For ointment emptied from vessel to vessel perfumes all the vessels; and the coming of Christ from heaven sanctified the whole earth, those who receive him in truth.
Song 1:3 (allusion, high confidence)
Notes and citation
Summary: His coming sanctified the earth like perfume.
Notes on the original text
- Digital text corrected (OCR: transposed letters): ἡγίσαε → ἡγίασε.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 40.4 (Holl GCS 25:50; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-40-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-40-4) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
40.5Holl GCS 25:50
ὁ ὄρος ὁ] ὤν, ὡς ἐν τῷ Δανιὴλ ⟩, καὶ μέγα ὄρος, »λίθος ⟨δὲ⟩ τεμνόμενος ἄνευ χειρῶν‘ * ἄνευ σπέρματος ἀνδρὸς ὑπαινιττόμενος, τὸ μεῖζον αὖθις μικρὸν εὑρισκόμενον· λίθος ⟨δὲ⟩ πάλιν ἀναλαμβάνων τὸ] μέγεθος καὶ γινόμενος αὖθις ὄρος μέγα καὶ ότι τὸ] ὄρος οὐκ ⟨ὅν ἐν⟩ ἑνὶ τόπῳ, πληρῶν ἅπασαν τὴν οἰκουμένην,
ho oros ho] ōn, hōs en tǭ Daniēl ⟩, kai mega oros, »lithos ⟨de⟩ temnomenos aneu cheirōn‘ * aneu spermatos andros hypainittomenos, to meizon authis mikron heuriskomenon; lithos ⟨de⟩ palin analambanōn to] megethos kai ginomenos authis oros mega kai oti to] oros ouk ⟨hon en⟩ heni topǭ, plērōn hapasan tēn oikoumenēn,
He who is the mountain, as in Daniel, and a great mountain, “a stone ⟨but⟩ cut without hands,” * hinting at “without the seed of a man”; the greater found small again; a stone ⟨but⟩ again taking on greatness and becoming again a great mountain; and a mountain ⟨not being in⟩ one place, filling the whole inhabited world;
Textual problem in this passage: see the notes.
Dan 2:34 (quotation, high confidence) · Dan 2:35 (allusion, high confidence)
Notes and citation
Summary: Daniel's stone that becomes a mountain is Christ.
- The editor deletes several articles here; the text is damaged and translated by sense.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 40.5 (Holl GCS 25:50; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-40-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-40-5) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
40.6Holl GCS 25:50
οὑτος ὁ σοφία σοφία καὶ γενόμενος ἄνθρωπος, ἐπεκτείνων ἑαυτοῦ τὴν δύναμιν τῷ κόσμῳ, ἵνα πληρώσῃ τὴν οἰκουμένην χάριτος, »προέκοπτεν ἡλικίᾳ καὶ σοφίᾶ«.
houtos ho sophia sophia kai genomenos anthrōpos, epekteinōn heautou tēn dynamin tǭ kosmǭ, hina plērōsę̄ tēn oikoumenēn charitos, »proekopten hēlikią kai sophia«.
he who is Wisdom and became man, extending his power to the world so as to fill the inhabited world with grace, “advanced in stature and wisdom.”
Luke 2:52 (quotation, high confidence)
Notes and citation
Summary: Wisdom made man “advanced” by spreading grace.
- A repeated word in the digital text seems to stand for a lost word; translated by sense.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 40.6 (Holl GCS 25:50; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-40-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-40-6) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
40.7Holl GCS 25:50–51
ἐπεὶ σοφία ὥν τοῦ πατρὸς καὶ »διδάσκων ἀνθρώπους« λαλεῖν καὶ ἀνθρώποις διαρθρώσας γλῶσσαν καὶ »φυτεύσας τὸ οὐς« τοῖς ἀκούουσι, πῶς οὐκ ᾔδει καλεῖν πατέρα ἢ μητέρα; * »λήψεται δύναμιν Δαμασκοῦ καὶ τὰ σκῦλα Σαμαρείας‘ καὶ τὰ ἑξῆς;
epei sophia hōn tou patros kai »didaskōn anthrōpous« lalein kai anthrōpois diarthrōsas glōssan kai »phyteusas to ous« tois akouousi, pōs ouk ę̄dei kalein patera ē mētera? * »lēpsetai dynamin Damaskou kai ta skyla Samareias‘ kai ta hexēs?
Since he is the Wisdom of the Father, and “teaches people” to speak, and articulated the tongue for people, and “planted the ear” in those who hear, how did he not know how to call father or mother? * “He will take the power of Damascus and the spoils of Samaria,” and so on?
Textual problem in this passage: see the notes.
Ps 94:10 (93:10 LXX) (allusion, high confidence) · Ps 94:9 (93:9 LXX) (allusion, high confidence) · Isa 8:4 (quotation, high confidence)
Notes and citation
Summary: Wisdom itself cannot have been ignorant of how to speak.
- The asterisk marks a gap in the edition.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 40.7 (Holl GCS 25:50–51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-40-7). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-40-7) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
40.8Holl GCS 25:51
ἀλλʼ ἐπειδή, γεννηθεὶς ἀπὸ κοιλίας εὐθὺς λαλῶν εἰ ἐδείκνυτο καὶ καθαρῶς οἷα δὴ ἀρτίπαις ἐφθέγγετο, φαντασία ἂν ἐνομίσθη καὶ οὐκ ἀληθὴς ⟨ἀλλʼ ⟩ ἢ μᾶλλον δόκησις ἡ ἔνσαρκος αὐτοῦ κύησις, διά τοι τοῦτο ὑπομένει τὸ ὀλίγον τῆς ἠλικίας, ἵνα μὴ ἀφανίσῃ τὸ ἀληθὲς τῆς ἀκολουθίας.
allʼ epeidē, gennētheis apo koilias euthys lalōn ei edeiknyto kai katharōs hoia dē artipais ephthengeto, phantasia an enomisthē kai ouk alēthēs ⟨allʼ ⟩ ē mallon dokēsis hē ensarkos autou kyēsis, dia toi touto hypomenei to oligon tēs ēlikias, hina mē aphanisę̄ to alēthes tēs akolouthias.
But since, if he had been shown speaking at once when born from the womb and uttering clearly like a grown child, his incarnate conception would have been thought an illusion and not true, or rather an appearance, for this reason he endures the littleness of age, so as not to obliterate the truth of the sequence.
Textual problem in this passage: see the notes.
Notes and citation
Summary: He grew as a child so his incarnation would not seem illusory.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 40.8 (Holl GCS 25:51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-40-8). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-40-8) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
Chapter 41
41.1Holl GCS 25:51
41. Ἑτέρας δὲ πάλιν θηρῶνται * ματαίας ὑπολήψεις Παραπλέκοντες τοῖς θείοις λόγοις καὶ ἐναντίως διανοοῦνται καί φασιν· πῶς οὐν γέγραπται δέξασθε τὸν ἀρχιερέα τῆς ὁμολογίας ἡμῶν πιστὸν ὅντα τῷ ποιήσαντι αὐτόν‘ καί »γνωστὸν ὑμῖν ἔστω πᾶς οἶκος Ἰσραήλ, ὅτι τοῦτον τὸν Ἰησοῦν, ὅν ὑμεῖς ἐσταυρώσατε, κύριον καὶ Χριστὸν αὐτὸν ὁ θεὸς ἐποίησε«.
41. Heteras de palin thērōntai * mataias hypolēpseis Paraplekontes tois theiois logois kai enantiōs dianoountai kai phasin; pōs oun gegraptai dexasthe ton archierea tēs homologias hēmōn piston honta tǭ poiēsanti auton‘ kai »gnōston hymin estō pas oikos Israēl, hoti touton ton Iēsoun, hon hymeis estaurōsate, kyrion kai Christon auton ho theos epoiēse«.
But again they hunt for other * vain notions, weaving them into the divine words, and understand them contrarily, and say: “How then is it written, ‘Receive the high priest of our confession, being faithful to him who made him,’ and ‘Let all the house of Israel know that God has made this Jesus whom you crucified both Lord and Christ’?”
Heb 3:1 (quotation, medium confidence) · Heb 3:2 (quotation, high confidence) · Acts 2:36 (quotation, high confidence)
Notes and citation
Summary: Opponents cite “made” in Hebrews and Acts.
- The Hebrews quotation is loose (Heb 3:1–2).
Notes on the original text
- Digital text corrected (OCR: Λ for δ): Λέξασθε τὸν → δέξασθε τὸν.
Topics: Christology, Heresy
Cite (SBL): Epiphanius, Anc. 41.1 (Holl GCS 25:51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-41-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-41-1) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
41.2Holl GCS 25:51
καὶ θαῦμά μοι μέγα ἐπέρχεται πῶς οἱ τῶν ἀκολουθιῶν ἐφαπτόμενοι τὴν ἐν αὐταῖς φραζομένην δύναμιν ἀγνοοῦσι. τὸ γὰρ εἰπεῖν »δέξασθε τὸν ἀρχιερέα πιστὸν ὄντα τῷ ποιήσαντι αὐτόν« οὐ περὶ τῆς θεότητος εἴρηται.
kai thauma moi mega eperchetai pōs hoi tōn akolouthiōn ephaptomenoi tēn en autais phrazomenēn dynamin agnoousi. to gar eipein »dexasthe ton archierea piston onta tǭ poiēsanti auton« ou peri tēs theotētos eirētai.
And great wonder comes over me how those who handle the sequences do not know the force expressed in them. For saying “Receive the high priest, being faithful to him who made him” is not said about the Godhead.
Heb 3:2 (quotation, high confidence)
Notes and citation
Summary: “Made” in Hebrews is not about the Godhead.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 41.2 (Holl GCS 25:51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-41-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-41-2) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
41.3Holl GCS 25:51
ὁ θεὸς γὰρ ἦλθε * καὶ εἰς πάντα ἡμῖν σαφηνίζουσιν αἱ θεῖαι γραφαί. οὐδὲν γὰρ ἐν αὐταῖς ἐστὶ σκολιὸν ἢ στραγγαλιῶδες, πάντα δὲ ἐνώπια τοῖς συνιοῦσι καὶ ὀρθὰ τοῖς εὑρίσκουσι γνῶσιν.
ho theos gar ēlthe * kai eis panta hēmin saphēnizousin hai theiai graphai. ouden gar en autais esti skolion ē strangaliōdes, panta de enōpia tois syniousi kai ortha tois heuriskousi gnōsin.
For God came *, and the divine Scriptures make everything clear to us. For nothing in them is crooked or tangled, but all are plain to those who understand and right to those who find knowledge.
Textual problem in this passage: see the notes.
Prov 8:8 (allusion, high confidence) · Prov 8:9 (quotation, high confidence)
Notes and citation
Summary: Scripture is plain to those who understand.
- The asterisk marks a gap in the edition.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Anc. 41.3 (Holl GCS 25:51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-41-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-41-3) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
41.4Holl GCS 25:51
»λάβετε« γάρ φησι Μίαν καὶ μὴ ἀργύριον«· ἐὰν γὰρ μή τις λάβῃ παιδείαν παρὰ θεοῦ τουτέστι τὴν πίστιν τῆς ἀληθείας, σκολιὰ αὐτῷ πάντα καὶ διεστραμμένα, τοῖς δὲ συνιοῦσιν ὀρθῶς καὶ εὑρίσκουσι γνῶσιν ὀρθὰ πάντα καὶ ἀδιάβλητα.
»labete« gar phēsi Mian kai mē argyrion«; ean gar mē tis labę̄ paideian para theou toutesti tēn pistin tēs alētheias, skolia autǭ panta kai diestrammena, tois de syniousin orthōs kai heuriskousi gnōsin ortha panta kai adiablēta.
For “Receive instruction,” it says, “and not silver”; for unless someone receives instruction from God, that is, the faith of the truth, all things are crooked and perverse to him; but to those who understand rightly and find knowledge, all things are right and blameless.
Prov 8:10 (quotation, high confidence) · Prov 8:9 (allusion, high confidence)
Notes and citation
Summary: Without God's instruction Scripture seems crooked.
- Μίαν is a digital slip for παιδείαν (“instruction”), as in Prov 8:10.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Anc. 41.4 (Holl GCS 25:51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-41-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-41-4) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
41.5Holl GCS 25:51
ἵνα δὲ αὐτοὺς ἐλέγξῃ, ὁ ἀπόστολός φησι· »πᾶς γὰρ ἀρχιερεὺς ἐξ ἀνθρώπων λαμβανόμενος τὰ ⟨πρὸς θεὸν⟩ ὑπὲρ ἀνθρώπων καθίσταται, εἰς τὸ προσφέρειν δῶρα καὶ θυσίας(..
hina de autous elenxę̄, ho apostolos phēsi; »pas gar archiereus ex anthrōpōn lambanomenos ta ⟨pros theon⟩ hyper anthrōpōn kathistatai, eis to prospherein dōra kai thysias(..
And to refute them, the apostle says: “For every high priest taken from among men is appointed on behalf of men in things ⟨relating to God⟩, to offer gifts and sacrifices.”
Textual problem in this passage: see the notes.
Heb 5:1 (quotation, high confidence)
Notes and citation
Summary: Every high priest is taken from among men.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 41.5 (Holl GCS 25:51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-41-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-41-5) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
41.6Holl GCS 25:51–52
διὰ τοῦτο καὶ αὐτὸς ὁ μονογενής, ἐπειδὴ ὑπὲρ ἀνθρώπων ἀρχιερεὺς ἦλθε γενέσθαι, ἔλαβεν ἐξ ἡμῶν τὴν σάρκα, ἴνα ὑπὲρ ἡμῶν ὁ ἀφʼ ἡμῶν γενόμενος προσφορὰ τῷ ἰδίῳ πατρὶ θεῷ τοὺς μαθητὰς »ἀδελφοὺς καλέσῃ«. ποῦ οὐν τὸ γενόμενος πληροῦται; οὐχ ἄλλοθεν, ἀλλὰ πρὸς τοῦ άρχιερέως. »δέξασθε, γάρ ⟨φησιν⟩, τὸν ἀρχιερέα πιστὸν ὄντα τῷ ποιήσαντι αὐτόν.
dia touto kai autos ho monogenēs, epeidē hyper anthrōpōn archiereus ēlthe genesthai, elaben ex hēmōn tēn sarka, ina hyper hēmōn ho aphʼ hēmōn genomenos prosphora tǭ idiǭ patri theǭ tous mathētas »adelphous kalesę̄«. pou oun to genomenos plēroutai? ouch allothen, alla pros tou archiereōs. »dexasthe, gar ⟨phēsin⟩, ton archierea piston onta tǭ poiēsanti auton.
For this reason the Only-begotten himself too, since he came to become high priest on behalf of men, took flesh from us, so that he who came from us might become an offering on our behalf to his own Father, God, and might “call” the disciples “brothers.” Where then is “made” fulfilled? Nowhere else but in relation to the high priest. “For receive,” ⟨it says⟩, “the high priest, faithful to him who made him.”
Textual problem in this passage: see the notes.
Heb 2:11 (allusion, high confidence) · Heb 3:2 (quotation, high confidence)
Notes and citation
Summary: “Made” refers to his becoming high priest in the flesh.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 41.6 (Holl GCS 25:51–52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-41-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-41-6) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
41.7Holl GCS 25:52
Ἵνα δὲ καὶ παραδείγματι περισσοτέρῳ χρήσωμαι· ἐρωτήσειέ τις βασιλέα περὶ τοῦ ἰδίου υἱοῦ καὶ λέξει αὐτῷ τολμήσας· τίς οὗτός ἐστιν; 5 ἀκούσας δὲ παρὰ τοῦ πατρὸς δικαίαν ὁμολογίαν· υἱός μού ἐστι, πάλιν ἔροιτο· υἱός σου κατὰ φύσιν; καὶ ναί τοῦ βασιλέως εἰπόντος αὖθις ἐπάξει ὁ ἐρωτῶν· τί οὐν αὐτὸν ἐποίησας; πάντως ἂν ἐρεῖ· βασιλέα αὐτὸν ἐποίησα. ἀρα τὴν ἀξίαν εἰπὼν τὴν γηνσιότητα ἠρνήσατο;
Hina de kai paradeigmati perissoterǭ chrēsōmai; erōtēseie tis basilea peri tou idiou huiou kai lexei autǭ tolmēsas; tis houtos estin? 5 akousas de para tou patros dikaian homologian; huios mou esti, palin eroito; huios sou kata physin? kai nai tou basileōs eipontos authis epaxei ho erōtōn; ti oun auton epoiēsas? pantōs an erei; basilea auton epoiēsa. ara tēn axian eipōn tēn gēnsiotēta ērnēsato?
And to use a further example: someone might ask a king about his own son and say to him boldly, “Who is this?” And hearing from the father the just acknowledgment, “He is my son,” he might ask again, “Your son by nature?” And when the king says yes, the questioner will go on, “What then have you made him?” He will certainly say, “I have made him king.” Has he, in stating the rank, denied the genuine sonship?
Notes and citation
Summary: A king's son “made” king is still his son by nature.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 41.7 (Holl GCS 25:52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-41-7). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-41-7) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
41.8Holl GCS 25:52
ἐὰν τὸ δεύτερον εἴπῃ, τὸ ἀρχαῖον ἠφάνισεν; οὐδαμῶς. οὕτως γοῦν καὶ ὁ θεὸς καὶ πατὴρ ἐγέννησε τὸν υἱὸν ἀνάρχως καὶ ἐν σαρκὶ πεπλήρωται τό ἐποίησεν αὐτὸν ἀρχιερέα«.
ean to deuteron eipę̄, to archaion ēphanisen? oudamōs. houtōs goun kai ho theos kai patēr egennēse ton huion anarchōs kai en sarki peplērōtai to epoiēsen auton archierea«.
If he says the second, has he obliterated the first? Not at all. So also God the Father begot the Son without beginning, and in the flesh “he made him high priest” was fulfilled.
Heb 3:2 (allusion, high confidence)
Notes and citation
Summary: Eternal sonship and priestly appointment in the flesh coexist.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 41.8 (Holl GCS 25:52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-41-8). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-41-8) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
Chapter 42
42.1Holl GCS 25:52
42. Ἀλλά, φασί, γέγραπται κύριος ἔκτισέ με ἀρχην ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ‘. καὶ πρῶτα μὲν ἀγνοοῦσιν οἱ κενόδοξοι τὸ ὄνομα τῆς βίβλου. ἡ γὰρ βίβλος παροιμίαι καλεῖται Σολομῶντος. πᾶν δὲ τὸ παροιμιαζόμενον οὐ ταυτόν ἐστι τῇ τοῦ λόγου δυνάμει.
42. Alla, phasi, gegraptai kyrios ektise me archēn hodōn autou eis erga autou‘. kai prōta men agnoousin hoi kenodoxoi to onoma tēs biblou. hē gar biblos paroimiai kaleitai Solomōntos. pan de to paroimiazomenon ou tauton esti tę̄ tou logou dynamei.
“But,” they say, “it is written, ‘The Lord created me as the beginning of his ways for his works.’” And first the vainglorious do not know the name of the book. For the book is called the Proverbs of Solomon. And everything spoken in proverbs is not the same as the force of the word.
Prov 8:22 (quotation, high confidence)
Notes and citation
Summary: Proverbs 8:22 is proverbial speech, not literal.
Topics: Christology, Heresy
Cite (SBL): Epiphanius, Anc. 42.1 (Holl GCS 25:52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-42-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-42-1) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
42.2Holl GCS 25:52
ἰδοὺ γὰρ ἐν παραβολαῖς ἐλάλησεν ὁ κύριος ἡμῶν Ἰησοῦς Χριστὸς καὶ ὁρῶμεν τὰς παραβολὰς οὐχ οὕτως ἐχούσας πρὸς τὴν ὑπόθεσιν ἡμῶν.
idou gar en parabolais elalēsen ho kyrios hēmōn Iēsous Christos kai horōmen tas parabolas ouch houtōs echousas pros tēn hypothesin hēmōn.
For see, our Lord Jesus Christ spoke in parables, and we see that the parables do not correspond thus to the subject.
Matt 13:34 (allusion, high confidence)
Notes and citation
Summary: Parables do not correspond literally to their subject.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Anc. 42.2 (Holl GCS 25:52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-42-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-42-2) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
42.3Holl GCS 25:52
ὁμοία γάρ ἐστι« φησίν ἡ βασιλεία τῶν οὐρανῶν κόκκῳ σινάπεως«· καὶ εἰ κατὰ τὸν ἡμέτερον νοῦν θελήσομεν διανοήσασθαι τὸ ἀπὸ μέρους, δῆλον ὅτι βασιλεία οὐρανῶν εὐρυχωρίας ἐστὶ τόπος.
homoia gar esti« phēsin hē basileia tōn ouranōn kokkǭ sinapeōs«; kai ei kata ton hēmeteron noun thelēsomen dianoēsasthai to apo merous, dēlon hoti basileia ouranōn eurychōrias esti topos.
For “the kingdom of heaven,” he says, “is like a grain of mustard seed”; and if we want to understand the part according to our own mind, clearly the kingdom of heaven is a place of spaciousness.
Matt 13:31 (quotation, high confidence)
Notes and citation
Summary: The mustard seed parable is not literal.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Anc. 42.3 (Holl GCS 25:52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-42-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-42-3) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
42.4Holl GCS 25:52
εἰ ἄρα δεῖ λέγειν τόπον, ἐν ᾑπερ βασιλείᾳ ἐστὶ βασιλεὺς ὁ θεὸς καὶ πατὴρ καὶ ὁ θεὸς Λόγος καὶ υἱὸς τοῦ θεοῦ καὶ τὸ ἅγιον πνεῦμα τοῦ θεοῦ, ἄγγελοί τε καὶ ἀρχάγγελοι, στρατιαὶ πνευματικαί, Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ καὶ πάντες δίκαιοι, ποῦ τοίνυν τὰ τοσαῦτα ἐν κόκκῳ σινάπεως χωρηθήσεται; τὸ δὲ τροπικὸν τοῦ λόγου αἰνιγματωδῶς λέγεται. ἄρα οὐ ταυτόν ἐστι τὸ παροιμιαζόμενον.
ei ara dei legein topon, en hę̄per basileią esti basileus ho theos kai patēr kai ho theos Logos kai huios tou theou kai to hagion pneuma tou theou, angeloi te kai archangeloi, stratiai pneumatikai, Abraam kai Isaak kai Iakōb kai pantes dikaioi, pou toinyn ta tosauta en kokkǭ sinapeōs chōrēthēsetai? to de tropikon tou logou ainigmatōdōs legetai. ara ou tauton esti to paroimiazomenon.
If one must speak of a place, in which kingdom God the Father is King, and God the Word and Son of God, and the Holy Spirit of God, angels and archangels, spiritual hosts, Abraham and Isaac and Jacob and all the righteous, where then will so many be contained in a grain of mustard seed? But the figurative sense of the word is spoken in riddles. So what is said in proverbs is not the same.
Matt 8:11 (allusion, medium confidence)
Notes and citation
Summary: Proverbial language is not to be taken literally.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Anc. 42.4 (Holl GCS 25:52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-42-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-42-4) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
42.5Holl GCS 25:52
ἀλλὰ καὶ γυναικὶ ἐχούσῃ δέκα δραχμὰς καὶ ἀπολεσάσῃ μίαν καὶ λύχνον ἁφάσῃ καὶ εὑρούσῃ αὐτήν, ἀλλὰ καὶ σαγήνῃ βληθείσῃ ἐν τῇ θαλάσσῃ, ἀλλὰ καὶ σπόρῳ σπειρομένῶ ἐπὶ τῆς *. ταῦτα δὲ πάντα αἰνιγματωδῶς ⟨λέγεται⟩, οὐ ταυτὸν δέ ἐστι τῇ δυνάμει.
alla kai gynaiki echousę̄ deka drachmas kai apolesasę̄ mian kai lychnon haphasę̄ kai heurousę̄ autēn, alla kai sagēnę̄ blētheisę̄ en tę̄ thalassę̄, alla kai sporǭ speiromenō epi tēs *. tauta de panta ainigmatōdōs ⟨legetai⟩, ou tauton de esti tę̄ dynamei.
And also to a woman having ten drachmas who lost one and lit a lamp and found it; and also to a net cast into the sea; and also to seed sown on the *. All these ⟨are said⟩ in riddles, but are not the same in force.
Textual problem in this passage: see the notes.
Luke 15:8 (allusion, high confidence) · Matt 13:47 (allusion, high confidence) · Matt 13:3 (allusion, high confidence)
Notes and citation
Summary: Other parables are likewise figurative.
- The asterisk marks a gap in the edition.
Notes on the original text
- Digital text corrected (repeated word): ἐπὶ ἐπῖ τῆς → ἐπὶ τῆς.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Anc. 42.5 (Holl GCS 25:52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-42-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-42-5) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
42.6Holl GCS 25:52–53
καὶ οὐκ οἴδαμεν ὄντως τὸν παροι- μιαστὴν Σολομῶντα, εἰ περὶ τοῦ υἱοῦ τοῦ θεοῦ εἴρηκε τοῦτον τὸν λόγον. ἔστι γὰρ σοφία καὶ σοφία.
kai ouk oidamen ontōs ton paroi- miastēn Solomōnta, ei peri tou huiou tou theou eirēke touton ton logon. esti gar sophia kai sophia.
And we do not truly know whether Solomon, the speaker of proverbs, said this word about the Son of God. For there is wisdom and wisdom.
Notes and citation
Summary: It is uncertain Proverbs 8 speaks of the Son.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 42.6 (Holl GCS 25:52–53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-42-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-42-6) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
42.7Holl GCS 25:53
οἶδεν οὖν ὁ ἀπόστολος λέγειν »οὐκ ἔγνω ὁ κόσμος διὰ τῆς σοφίας τοῦ θεοῦ τὸν θεόν« καί »ἐμώρανεν ὁ θεὸς τὴν σοφίαν τοῦ κόσμου« καὶ πάλιν λέγει »οὐκ ἐν σοφίᾳ σαρκικῇ, ἀλλʼ ἐν δυνάμει θεοῦς«, καὶ οἶδε Σολομὼν καλεῖν σοφίαν λέγων »ἠράσθην τοῦ κάλλους αὐτῆς καὶ νύμφην ἠγαγόμην ἐμαυτῷ‘, καὶ Ἰὼβ οἶδε σοφίαν καί φησιν »ἡ δὲ σοφία πόθεν εὑρέθη; ποῖος δὲ τόπος ἐστὶ τῆς φρονησεως;« καί σοφία τοῦ πένητός έστιν ἐξουδεινωμένη« καί »αὐτὸς τῆς σοφίας ἐστὶ διορθωτής‘ καί σοφία πατρὸς ὁ μονογενης«.
oiden oun ho apostolos legein »ouk egnō ho kosmos dia tēs sophias tou theou ton theon« kai »emōranen ho theos tēn sophian tou kosmou« kai palin legei »ouk en sophią sarkikę̄, allʼ en dynamei theous«, kai oide Solomōn kalein sophian legōn »ērasthēn tou kallous autēs kai nymphēn ēgagomēn emautǭ‘, kai Iōb oide sophian kai phēsin »hē de sophia pothen heurethē? poios de topos esti tēs phronēseōs?« kai sophia tou penētos estin exoudeinōmenē« kai »autos tēs sophias esti diorthōtēs‘ kai sophia patros ho monogenēs«.
The apostle knows how to say, “The world through the wisdom of God did not know God,” and “God made foolish the wisdom of the world,” and again he says, “not in fleshly wisdom but in the power of God”; and Solomon knows how to call wisdom so, saying, “I loved her beauty and took her as a bride for myself”; and Job knows wisdom and says, “But where was wisdom found? And what is the place of understanding?” and “The wisdom of the poor man is despised,” and “He is the corrector of wisdom,” and “the Only-begotten is the Wisdom of the Father.”
1 Cor 1:21 (quotation, high confidence) · 1 Cor 1:20 (quotation, high confidence) · 2 Cor 1:12 (allusion, medium confidence) · Job 28:12 (quotation, high confidence) · Eccl 9:16 (quotation, high confidence) · 1 Cor 1:24 (allusion, medium confidence)
Notes and citation
Summary: Scripture uses “wisdom” in many senses.
- “The wisdom of the poor man is despised” is Eccl 9:16; “the corrector of wisdom” is Wis 7:15; the last phrase echoes 1 Cor 1:24. The third quotation adapts 2 Cor 1:12.
Extrabiblical texts: Wis 8:2 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation); Wis 7:15 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)
Topics: Scripture and canon
Cite (SBL): Epiphanius, Anc. 42.7 (Holl GCS 25:53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-42-7). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-42-7) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
Chapter 43
43.1Holl GCS 25:53
43. Τί οὖν λέγομεν; εἰ σοφία πατήρ ἐστι καὶ ὁ υἱὸς δὲ κατὰ τὸν ἐκείνων νοῦν οὐ προῆλθεν ἐξ αὐτοῦ, Λόγος καὶ θεὸς ὤν καὶ σοφία ὤν, ἄρα ὁ πατὴρ λείπεται σοφίας ἐν ἑαυτῷ.
43. Ti oun legomen? ei sophia patēr esti kai ho huios de kata ton ekeinōn noun ou proēlthen ex autou, Logos kai theos ōn kai sophia ōn, ara ho patēr leipetai sophias en heautǭ.
What then do we say? If the Father is wise, and the Son, according to their mind, did not come forth from him, being Word and God and Wisdom, then the Father lacks wisdom in himself.
Notes and citation
Summary: If the Son is not from the Father, the Father would lack Wisdom.
- σοφία (“wisdom”) with πατήρ is read as “the Father is wise.”
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 43.1 (Holl GCS 25:53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-43-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-43-1) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
43.2Holl GCS 25:53
πῶς οὐν »θεῷ μόνῳ σοφῷ ἀοράτῳ« * καὶ ταῦτα πάντα ἐστὶν ἀκατάληπτα καὶ ἄπειρα ἀνθρώποις; ἔδωκεν ὁ θεὸς σοφίαν τῷ Σολομῶντι καὶ ἐνέπλησε σοφίας τὸν Βεσελεὴλ καί »σοφοὶ ἄνθρωποι κρύπτουσιν αἰσχύνην.
pōs oun »theǭ monǭ sophǭ aoratǭ« * kai tauta panta estin akatalēpta kai apeira anthrōpois? edōken ho theos sophian tǭ Solomōnti kai eneplēse sophias ton Beseleēl kai »sophoi anthrōpoi kryptousin aischynēn.
How then “to God, the only wise, invisible” *, and all these things are incomprehensible and infinite to men? God gave wisdom to Solomon and filled Bezalel with wisdom; and “wise men hide shame.”
Textual problem in this passage: see the notes.
Rom 16:27 (allusion, high confidence) · 1 Tim 1:17 (allusion, high confidence) · 1 Kgs 4:29 (allusion, high confidence) · Exod 31:3 (allusion, high confidence) · Prov 10:14 (allusion, low confidence)
Notes and citation
Summary: God alone is wise, and he gives wisdom to men.
- The asterisk marks a gap in the edition. The last quotation is unidentified (compare Prov 10:14; 12:23).
Cite (SBL): Epiphanius, Anc. 43.2 (Holl GCS 25:53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-43-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-43-2) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
43.3Holl GCS 25:53
καὶ περὶ σοφίας πολλὰ ἔστι λέγειν. ἐκείνη δὲ ἡ σοφία τοῦ πατρὸς μονοειδής ἐστι, μὴ ἔχουσα ἀντιπαράθεσιν ἄλλην.
kai peri sophias polla esti legein. ekeinē de hē sophia tou patros monoeidēs esti, mē echousa antiparathesin allēn.
And there is much to say about wisdom. But that Wisdom of the Father is single in form, having no other counterpart.
Notes and citation
Summary: The Father's Wisdom is unique.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 43.3 (Holl GCS 25:53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-43-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-43-3) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
43.4Holl GCS 25:53
ὅμως δὲ εἰ καὶ περὶ αὐτῆς ἦν ὁ λόγος ᾀδόμενος, οὔτε συντίθεμαι οὔτε ἀποτάσσομαι, θεῷ δὲ συγχωρῶ τὸ εἰδέναι· βεβιασμένως Τε ὁρῶ ἀντιπαράθετα τὰ λεγόμενα. »ἔκτισε, γάρ φησιν »ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ, πρὸ τοῦ αἰῶνος ἐθεμελίωσέ με· πρὸ δὲ πάντων βουνῶν γεννᾷ με«.
homōs de ei kai peri autēs ēn ho logos ądomenos, oute syntithemai oute apotassomai, theǭ de synchōrō to eidenai; bebiasmenōs Te horō antiparatheta ta legomena. »ektise, gar phēsin »archēn hodōn autou eis erga autou, pro tou aiōnos ethemeliōse me; pro de pantōn bounōn genną me«.
Yet even if the word sung was about it, I neither agree nor reject it, but leave the knowing to God; and I see that the things said are forced into opposition. For “He created,” it says, “the beginning of his ways for his works; before the age he founded me; and before all the hills he begets me.”
Prov 8:22 (quotation, high confidence) · Prov 8:23 (quotation, high confidence) · Prov 8:25 (quotation, high confidence)
Notes and citation
Summary: Epiphanius leaves open whether Proverbs 8 is about the Son.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 43.4 (Holl GCS 25:53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-43-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-43-4) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
43.5Holl GCS 25:53
πῶς οὖν τὸ γεννώμενον θεμελιοῦται; πῶς δὲ τὸ κτιζόμενον γεννᾶται; εἰ γὰρ κτιστόν, οὐ γεννητὸν ὄντως.
pōs oun to gennōmenon themelioutai? pōs de to ktizomenon gennatai? ei gar ktiston, ou gennēton ontōs.
How then is what is begotten founded? And how is what is created begotten? For if it is created, it is not truly begotten.
Notes and citation
Summary: Created and begotten are incompatible.
Topics: Christology, Trinity
Cite (SBL): Epiphanius, Anc. 43.5 (Holl GCS 25:53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-43-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-43-5) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
43.6Holl GCS 25:53
ἡμεῖς γὰρ ἃ γεννῶμεν οὐ κτίζομεν καὶ ἃ κτίζομεν οὐ γεννῶμεν· ἐσμὲν γὰρ κτιστοὶ καὶ τὰ ὑφʼ ἡμῶν γεννώμενα κτιστά. ἐν θεῷ δὲ τῷ άκτίστῳ τὸ γέννημα οὐ κτιστόν.
hēmeis gar ha gennōmen ou ktizomen kai ha ktizomen ou gennōmen; esmen gar ktistoi kai ta hyphʼ hēmōn gennōmena ktista. en theǭ de tǭ aktistǭ to gennēma ou ktiston.
For what we beget we do not create, and what we create we do not beget; for we are created, and what is begotten by us is created. But in God, who is uncreated, the offspring is not created.
Notes and citation
Summary: In God, what is begotten is not created.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 43.6 (Holl GCS 25:53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-43-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-43-6) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
43.7Holl GCS 25:53
εἰ γὰρ ἐγέννησεν, οὐκ ἔκτισεν· εἰ δὲ μετὰ τὸ κτίσαι πάλιν γεγέννηκε, πῶς ἄρα τὸ πρῶτον κτισθὲν ὕστερον γεννᾶται;
ei gar egennēsen, ouk ektisen; ei de meta to ktisai palin gegennēke, pōs ara to prōton ktisthen hysteron gennatai?
For if he begot, he did not create; and if after creating he begot again, how is what was first created later begotten?
Notes and citation
Summary: Creating and begetting cannot both apply.
Notes on the original text
- Digital text corrected (OCR: extra letter): κατισθὲν → κτισθὲν.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 43.7 (Holl GCS 25:53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-43-7). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-43-7) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
43.8Holl GCS 25:53–54
εἰ τοίνυν περὶ αὐτοῦ ἐστι τὰ λεγόμενα, εἰς τὴν ἔνσαρκον οἰκονομίαν πληροῦται. καὶ διὰ τοῦτο τὰ ἐγγύτερα πρῶτον λέγει καὶ τὰ ἀρχαιότερα υστερον διηγεῖται.
ei toinyn peri autou esti ta legomena, eis tēn ensarkon oikonomian plēroutai. kai dia touto ta engytera prōton legei kai ta archaiotera ysteron diēgeitai.
If, then, the things said are about him, they are fulfilled in the incarnate dispensation. And for this reason it says the nearer things first and relates the more ancient later.
Notes and citation
Summary: If Proverbs 8 concerns the Son, “created” refers to the incarnation.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 43.8 (Holl GCS 25:53–54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-43-8). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-43-8) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
43.9Holl GCS 25:54
πεῖσαι γὰρ ἀνθρώπους τοὺς ἐγγυτάτω βουλόμενος ἀπὸ σαρκὸς ἄρχεται ἀρχὴ γὰρ οδῶν τῆς δικαιοσύνης τοῦ εὐαγγελίου ὅτι σὰρξ ἡμῖν ὁ Λόγος ἐν Μαρίᾳ ἐγένετο ψυχή τε ἐν τῇ αὐτῆς σαρκὶ τεθεμελίωται), ἵνα τὰ ἀνώτερα ὕστερα δείξῃ.
peisai gar anthrōpous tous engytatō boulomenos apo sarkos archetai archē gar odōn tēs dikaiosynēs tou euangeliou hoti sarx hēmin ho Logos en Marią egeneto psychē te en tę̄ autēs sarki tethemeliōtai), hina ta anōtera hystera deixę̄.
For wishing to persuade people, who are nearest, he begins from the flesh (for the beginning of the ways of the righteousness of the gospel is that the Word became flesh for us in Mary, and a soul was founded in her flesh), so as to show the higher things afterward.
Prov 8:22 (allusion, high confidence) · Prov 8:23 (allusion, high confidence)
Notes and citation
Summary: “Beginning of ways” and “founded” refer to the incarnation.
Notes on the original text
- Digital text corrected (OCR: τ for π): τεῖσαι γὰρ → πεῖσαι γὰρ.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 43.9 (Holl GCS 25:54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-43-9). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-43-9) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
43.10Holl GCS 25:54
λέγομεν δὲ ἐκ κόλπων πατρῴων ἀπὸ τῶν οὐρανῶν γενέσθαι ἐπὶ τὴν γῆν, ἐπεὶ ἠλθεν ἡμῖν ὕστερον τὴν πᾶσαν οἰκονομίαν τελέσας. οὐκ ἄρα τοίνυν κτιστὸς ὁ Λόγος μὴ γένοιτο) καὶ οὐδὲν ἡμῖν σκολιὸν ἐνεγέννησεν ἡ θεία γραφὴ εἰς οὐδὲν το παραπαν.
legomen de ek kolpōn patrǭōn apo tōn ouranōn genesthai epi tēn gēn, epei ēlthen hēmin hysteron tēn pasan oikonomian telesas. ouk ara toinyn ktistos ho Logos mē genoito) kai ouden hēmin skolion enegennēsen hē theia graphē eis ouden to parapan.
And we say that he came from the Father's bosom, from the heavens to the earth, since he came to us later, having completed the whole dispensation. So the Word is not created (God forbid), and the divine Scripture has produced nothing crooked for us at all.
John 1:18 (allusion, medium confidence)
Notes and citation
Summary: The Word is not created; Scripture is not crooked.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 43.10 (Holl GCS 25:54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-43-10). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-43-10) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
Chapter 44
44.1Holl GCS 25:54
44. Ἀλλὰ καὶ φύσει καὶ παρὰ τοῖς ἑρμηνευταῖς οὐχ οὕτως ἐκδέδοται ἡ λέξις. Ἀκύλας μὲν γάρ φησι κύριος ἐκτήσατό με«, ἐπειδήπερ ἐν τῷ Ἑβραϊκῷ λέγει »ἀδωναὶ κανανί· ὅπερ τοῦτο ἑρμηνεύεται ὅπερ εἰρήκαμεν. καὶ ἡμεῖς δὲ κατὰ τὴν συνήθειαν λέγομεν περὶ τῶν γεννωμένων »ἐκτήσατο τέκνα«.
44. Alla kai physei kai para tois hermēneutais ouch houtōs ekdedotai hē lexis. Akylas men gar phēsi kyrios ektēsato me«, epeidēper en tǭ Hebraïkǭ legei »adōnai kanani; hoper touto hermēneuetai hoper eirēkamen. kai hēmeis de kata tēn synētheian legomen peri tōn gennōmenōn »ektēsato tekna«.
But also, by nature and among the translators, the expression is not rendered thus. For Aquila says, “The Lord acquired me,” since in the Hebrew it says “Adonai qanani,” which is translated as we have said. And we too by custom say of those who are born, “he acquired children.”
Prov 8:22 (quotation, high confidence)
Notes and citation
Summary: Aquila translates Proverbs 8:22 as “acquired,” not “created.”
- Aquila's Greek version rendered Hebrew qānānî as ἐκτήσατο (“acquired”).
Topics: Christology, Scripture and canon
Cite (SBL): Epiphanius, Anc. 44.1 (Holl GCS 25:54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-44-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-44-1) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
44.2Holl GCS 25:54
ἀλλʼ οὐδὲ οὕτω τὴν δύναμιν τῆς ἑρμηνείας ἐσφράγισε. τὸ γὰρ ἀδωναῒ κανανὶ καὶ οὑτω δύναται ἑρμηνεύεσθαι κύριος ἐνόσσευσέ με«. καὶ διὰ τοῦτο ὁ Πέτρος σαφῶς διαγορεύει λέγων τοῦτον τὸν Ἰησοῦν, ὂν ὑμεῖς ἐσταυρώσατε«. οὐκ εἶπε τὸν ἄνωθεν θεὸν Λόγον, ἀλλὰ τοῦτον τὸν Ἰησοῦν‘ ⟩ τὴν σάρκα τὴν σὺν τῷ ἄνωθεν Λόγῳ ἐν γαστρὶ Μαρίας συνειλημμένην, τοῦτον δὲ λεγομένην διὰ τὸν ἀπὸ Μαρίας κυριακὸν ἄνθρωπον.
allʼ oude houtō tēn dynamin tēs hermēneias esphragise. to gar adōnaï kanani kai houtō dynatai hermēneuesthai kyrios enosseuse me«. kai dia touto ho Petros saphōs diagoreuei legōn touton ton Iēsoun, on hymeis estaurōsate«. ouk eipe ton anōthen theon Logon, alla touton ton Iēsoun‘ ⟩ tēn sarka tēn syn tǭ anōthen Logǭ en gastri Marias syneilēmmenēn, touton de legomenēn dia ton apo Marias kyriakon anthrōpon.
But not even so did he seal the force of the translation. For “Adonai qanani” can also be translated thus: “The Lord nested me.” And for this reason Peter clearly declares, saying, “this Jesus whom you crucified.” He did not say “God the Word from above,” but “this Jesus,” ⟨meaning⟩ the flesh conceived together with the Word from above in Mary's womb, called “this” because of the Lord's manhood from Mary.
Textual problem in this passage: see the notes.
Acts 2:36 (quotation, high confidence)
Notes and citation
Summary: Acts 2:36 speaks of the flesh, not the Word from above.
- ἐνόσσευσε (“nested”) is Epiphanius's alternative sense of the Hebrew.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 44.2 (Holl GCS 25:54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-44-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-44-2) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
44.3Holl GCS 25:54
ἐν τούτῳ γὰρ καὶ τὸ † ἀποκτιζόμενον πληροῦται, ὥς φησι Πέτρος »θανατωθεὶς σαρκί, ζωοποιηθεὶς δὲ πνεύματι« καὶ πάλιν Χριστοῦ οὖν ὑπὲρ ἡμῶν παθόντος σαρκί« καὶ πάλιν »ἐξ ὧν ὁ Χριστὸς τὸ κατὰ σάρκα«, ὥς φησι Παῦλος.
en toutǭ gar kai to † apoktizomenon plēroutai, hōs phēsi Petros »thanatōtheis sarki, zōopoiētheis de pneumati« kai palin Christou oun hyper hēmōn pathontos sarki« kai palin »ex hōn ho Christos to kata sarka«, hōs phēsi Paulos.
For in this † what is created is fulfilled, as Peter says, “put to death in the flesh, but made alive in the spirit,” and again, “Christ therefore having suffered for us in the flesh,” and again, “from whom is Christ according to the flesh,” as Paul says.
Textual problem in this passage: see the notes.
1 Pet 3:18 (quotation, high confidence) · 1 Pet 4:1 (quotation, high confidence) · Rom 9:5 (quotation, high confidence)
Notes and citation
Summary: Scripture ascribes suffering and descent to Christ's flesh.
- The dagger marks a corrupt word (ἀποκτιζόμενον).
Notes on the original text
- Digital text corrected (OCR: transposed letters): πενύματι → πνεύματι.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 44.3 (Holl GCS 25:54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-44-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-44-3) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
44.4Holl GCS 25:54
καὶ αὐτὸς ὁ σωτὴρ ἔλεγεν ἐν τῷ εὐαγγελίῶ νῦν δέ με ζητεῖτε ἀποκτεῖναι ἄνθρωπον, ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα, ἣν ἤκουσα παρὰ τοῦ πατρός‘, ἵνα δείξῃ τὸ πάθος ἀπὸ τῆς ἀνθρωπότητος καὶ ⟩ κατωτέρω, αὐτὸν δὲ εἶναι φυσικὸν υἱὸν τοῦ πατρὸς ἀπὸ τῶν ἄνωθεν.
kai autos ho sōtēr elegen en tǭ euangeliō nyn de me zēteite apokteinai anthrōpon, hos tēn alētheian hymin lelalēka, hēn ēkousa para tou patros‘, hina deixę̄ to pathos apo tēs anthrōpotētos kai ⟩ katōterō, auton de einai physikon huion tou patros apo tōn anōthen.
And the Savior himself said in the Gospel, “But now you seek to kill me, a man who has told you the truth that I heard from the Father,” to show the suffering from the humanity, ⟨which is⟩ below, but himself to be natural Son of the Father from the things above.
Textual problem in this passage: see the notes.
John 8:40 (quotation, high confidence)
Notes and citation
Summary: Christ calls himself a man to locate his suffering.
Notes on the original text
- Digital text corrected (OCR: ω for φ): ωυσικὸν → φυσικὸν.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 44.4 (Holl GCS 25:54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-44-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-44-4) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
44.5Holl GCS 25:54–55
συνᾴδει δὲ καὶ τούτῳ τῷ λόγῳ Παῦλος ὁ ἅγιος ἀπόστολος φάσκων »εἷς θεός, εἷς καὶ μεσίτης θεοῦ καὶ ἀνθρώπων, ἄνθρωπος Ἰησοῦς Χριστός((, »ὃς οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, ἀλλʼ ἑαυτὸν ἐκένωσε, μορφὴν δούλου λαβών«.
synądei de kai toutǭ tǭ logǭ Paulos ho hagios apostolos phaskōn »heis theos, heis kai mesitēs theou kai anthrōpōn, anthrōpos Iēsous Christos((, »hos ouch harpagmon hēgēsato to einai isa theǭ, allʼ heauton ekenōse, morphēn doulou labōn«.
And Paul the holy apostle agrees with this word too, saying, “One God, and one mediator of God and men, the man Christ Jesus,” who “did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant.”
1 Tim 2:5 (quotation, high confidence) · Phil 2:6 (quotation, high confidence) · Phil 2:7 (quotation, high confidence)
Notes and citation
Summary: Paul calls Christ the man who is mediator and who emptied himself.
Notes on the original text
- Digital text corrected (OCR): Χρωτός → Χριστός.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 44.5 (Holl GCS 25:54–55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-44-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-44-5) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
44.6Holl GCS 25:55
ὁρᾷς ὡς ἄνθρωπον αὐτὸν ἀπεφήνατο, ἀλλʼ οὐ ψιλόν. τὸ γάρ μεσίτης θεοῦ καὶ ἀνθρώπων«, ἐπειδὴ τοῖς ἑκατέροις μεσιτεύει, πρὸς τὸν πατέρα αὐτοῦ θεὸς ὣν φύσει γνήσιος γεγεννημένος, πρὸς δὲ τοὺς ἀνθρώπους ἄνθρωπος φυσικὸς γνήσιος ἐκ Μαρίας δίχα σπέρματος ἀνδρὸς γεγεννημένος. οὕτω γάρ ἐστι μεσίτης θεοῦ καὶ ἀνθρώπων, θεὸς ὢν καὶ ἄνθρωπος γεγονώς, οὐ τραπεὶς τὴν φύσιν, ἀλλὰ κατὰ ἑκάτερα πρὸς τὰ ἀμφότερα μεσιτεύων.
horąs hōs anthrōpon auton apephēnato, allʼ ou psilon. to gar mesitēs theou kai anthrōpōn«, epeidē tois hekaterois mesiteuei, pros ton patera autou theos hōn physei gnēsios gegennēmenos, pros de tous anthrōpous anthrōpos physikos gnēsios ek Marias dicha spermatos andros gegennēmenos. houtō gar esti mesitēs theou kai anthrōpōn, theos ōn kai anthrōpos gegonōs, ou trapeis tēn physin, alla kata hekatera pros ta amphotera mesiteuōn.
You see that he declared him a man, but not a mere man. For “mediator of God and men,” since he mediates to both: to his Father, being God by nature, genuinely begotten; to men, a natural and genuine man, born from Mary without the seed of a man. For thus he is mediator of God and men, being God and having become man, not changed in nature, but mediating to both through each.
1 Tim 2:5 (quotation, high confidence)
Notes and citation
Summary: Christ mediates as true God and true man.
Notes on the original text
- Digital text corrected (OCR: ρ for θ): ἀνρρώπων → ἀνθρώπων.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 44.6 (Holl GCS 25:55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-44-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-44-6) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
Chapter 45
45.1Holl GCS 25:55
45. Ἀλλὰ καὶ πάλιν ἀμαθάνοντές φασιν· ὁρᾷς ὅτι »οὐχ ἀρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ«. καὶ οὐδὲ τὴν κλῆσιν οἴδασιν οἱ φιλόνεικοι. οὐ γὰρ εἶπεν· οὐκ ἠθέλησε γενέσθαι ἴσος θεῷ διʼ ἀρπαγμοῦ, ἀλλ »οὐχ ἁρπαγμὸν ἠγήσατο τὸ εἶναι ἴσα θεῷ«, τὸ θεὸς εἶναι φύσει, ὅτι ἠν.
45. Alla kai palin amathanontes phasin; horąs hoti »ouch arpagmon hēgēsato to einai isa theǭ«. kai oude tēn klēsin oidasin hoi philoneikoi. ou gar eipen; ouk ēthelēse genesthai isos theǭ diʼ arpagmou, all »ouch harpagmon ēgēsato to einai isa theǭ«, to theos einai physei, hoti ēn.
But again in their ignorance they say, “You see that ‘he did not count equality with God a thing to be grasped.’” And the contentious do not even know the wording. For it did not say, “He did not wish to become equal to God by robbery,” but “he did not count equality with God a thing to be grasped,” that is, being God by nature, which he was.
Phil 2:6 (quotation, high confidence)
Notes and citation
Summary: Philippians 2:6 affirms he was God by nature.
Topics: Christology, Heresy
Cite (SBL): Epiphanius, Anc. 45.1 (Holl GCS 25:55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-45-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-45-1) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
45.2Holl GCS 25:55
εἰ μὴ γὰρ ἠν, πῶς μορφὴν δούλου ἔλαβε; καὶ ⟨γὰρ τὸ πρόσφατον ἐσήμαινε καὶ ἐκ τούτου τὴν ὑπερβολὴν * θαυμάζων ἐδείκνυε, ὅτι καίπερ ὢν ἴσος θεῷ ἑαυτὸν ἐκένωσε, μορφὴν δούλου λαβών, οὐχ ἴνα τὸ ἐλεύθερον δουλώσῃ, ἀλλʼ ⟨ἵνα⟩ ἐν ἧ μορφῇ ἕλαβε ὑπακούοντας δούλους ἐλευθερώσῃ.
ei mē gar ēn, pōs morphēn doulou elabe? kai ⟨gar to prosphaton esēmaine kai ek toutou tēn hyperbolēn * thaumazōn edeiknye, hoti kaiper ōn isos theǭ heauton ekenōse, morphēn doulou labōn, ouch ina to eleutheron doulōsę̄, allʼ ⟨hina⟩ en hē morphę̄ helabe hypakouontas doulous eleutherōsę̄.
For if he was not, how did he take the form of a servant? ⟨For⟩ it signified what was new, and from this, marveling at the excess *, it showed that although he was equal to God he emptied himself, taking the form of a servant, not to enslave the free, but ⟨so that⟩ in the form he took he might set free obedient servants.
Textual problem in this passage: see the notes.
Phil 2:7 (quotation, high confidence)
Notes and citation
Summary: Being equal to God, he took the servant's form to free us.
- The asterisk marks a gap in the edition.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 45.2 (Holl GCS 25:55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-45-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-45-2) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
45.3Holl GCS 25:55
ὡς καὶ μαρτυροῦσιν Ἰουδαῖοι ὅτι οὐκ ᾐδεῖτο λέγειν ⟨ἑαυτὸν⟩ ἴσον θεῷ οὐδὲ ἐδίσταζεν, ἀλλὰ ἀπὸ * θαρραλεώτερον * οὕτω δεικνύειν ἐν τῷ λέγειν »ἐὰν μὴ εἴπω, ἔσομαι καθʼ ὑμᾶς ψεύστης«· καὶ διὰ τοῦτό φασι πρὸς αὐτόν »δι ἀγαθὸν ἔργον οὐκ ἀποκτένομέν σε, ἀλλʼ ὅτι ἄνθρωπος ὢν σεαυτὸν ποιεῖς ἴσον θεῷ«.
hōs kai martyrousin Ioudaioi hoti ouk ę̄deito legein ⟨heauton⟩ ison theǭ oude edistazen, alla apo * tharraleōteron * houtō deiknyein en tǭ legein »ean mē eipō, esomai kathʼ hymas pseustēs«; kai dia touto phasi pros auton »di agathon ergon ouk apoktenomen se, allʼ hoti anthrōpos ōn seauton poieis ison theǭ«.
As the Jews also testify that he was not ashamed to call ⟨himself⟩ equal to God nor hesitated, but * boldly * to show it thus in saying, “If I do not say so, I shall be a liar like you”; and for this reason they say to him, “We do not kill you for a good work, but because, being a man, you make yourself equal to God.”
Textual problem in this passage: see the notes.
John 8:55 (quotation, high confidence) · John 10:33 (quotation, high confidence) · John 5:18 (allusion, high confidence)
Notes and citation
Summary: The Jews testify that Christ claimed equality with God.
- The asterisks mark gaps in the edition. The second quotation combines John 10:33 and 5:18.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 45.3 (Holl GCS 25:55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-45-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-45-3) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
45.4Holl GCS 25:55
ἀλλά φασιν· ὀφείλομεν τὰ τροπικὰ ⟩ αὐτοῦ ὁμολογεῖν. καὶ πολλὰ τροπικὰ περὶ αὐτοῦ εἴρηκεν ἡ γραφὴ καὶ οὐ δεῖ ἀρνεῖσθαι τὰ εἰς αὐτὸν αἰνιγματωδῶς εἰρημένα, ὅτι καὶ θύρα κέκληται καὶ λίθος εἴρηται καὶ στῦλος καὶ νεφέλη καὶ λέων καὶ πρόβατον καὶ λύχνος καὶ λαμπὰς καὶ ἥλιος καὶ ἄγγελος καὶ σκώληξ καὶ πέτρα καὶ ἀκρογωνιαῖος καὶ ὁδὸς καὶ ταῦρος καὶ μόσχος καὶ τἀ τοιαῦτα.
alla phasin; opheilomen ta tropika ⟩ autou homologein. kai polla tropika peri autou eirēken hē graphē kai ou dei arneisthai ta eis auton ainigmatōdōs eirēmena, hoti kai thyra keklētai kai lithos eirētai kai stylos kai nephelē kai leōn kai probaton kai lychnos kai lampas kai hēlios kai angelos kai skōlēx kai petra kai akrogōniaios kai hodos kai tauros kai moschos kai ta toiauta.
“But,” they say, “we must confess ⟨also⟩ the figurative things said of him.” Scripture has said many figurative things about him, and one must not deny what is said of him in riddles: that he is called a door, and said to be a stone, and a pillar and a cloud and a lion and a lamb and a lamp and a torch and a sun and an angel and a worm and a rock and a cornerstone and a way and a bull and a calf, and such things.
Textual problem in this passage: see the notes.
John 10:9 (allusion, high confidence) · 1 Pet 2:6 (allusion, medium confidence) · Rev 5:5 (allusion, medium confidence) · Ps 22:6 (21:7 LXX) (allusion, medium confidence) · 1 Cor 10:4 (allusion, medium confidence) · John 14:6 (allusion, high confidence)
Notes and citation
Summary: Scripture uses many figurative names for Christ.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 45.4 (Holl GCS 25:55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-45-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-45-4) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
45.5Holl GCS 25:55–56
δηλονότι καὶ ἡμεῖς οὐκ ἀρνούμεθα τὰ τὰ αὐτὸν αἰνιγματωδῶς πεπληρωμένα. οἴδαμεν δὲ διʼ ἣν αἰτίαν ταῦτα γέγραπται· ὁδὸς ὅτι διʼ αὐτοῦ βαδίζομεν πρὸς τὴν βασιλείαν, πρὸς αὐτὸν καὶ τὸν πατέρα· θύρα δὲ ὅτι διʼ αὐτοῦ εἰσερχόμεθα· στῦλος ὅτι αὐτός ἐστιν ἐδραίωμα τῆς ἡμετέρας πίστεως· πέτρα διὰ τὸ ἀμετακίνητον· λίθος ⟨διὰ⟩ τεθεμελιωμένον· ἤλιος δικαιοσύνης ὅτι καταυγάσας τὰς ἡμετέρας σκοτισθείσας διανοίας.
dēlonoti kai hēmeis ouk arnoumetha ta ta auton ainigmatōdōs peplērōmena. oidamen de diʼ hēn aitian tauta gegraptai; hodos hoti diʼ autou badizomen pros tēn basileian, pros auton kai ton patera; thyra de hoti diʼ autou eiserchometha; stylos hoti autos estin edraiōma tēs hēmeteras pisteōs; petra dia to ametakinēton; lithos ⟨dia⟩ tethemeliōmenon; ēlios dikaiosynēs hoti kataugasas tas hēmeteras skotistheisas dianoias.
Clearly we too do not deny what has been fulfilled in him in riddles. But we know for what reason these things are written: a way, because through him we walk to the kingdom, to him and to the Father; a door, because through him we enter; a pillar, because he is the foundation of our faith; a rock, because he is immovable; a stone, ⟨because⟩ founded; the sun of righteousness, because he shone on our darkened minds.
Textual problem in this passage: see the notes.
John 14:6 (allusion, high confidence) · John 10:9 (allusion, high confidence) · 1 Tim 3:15 (allusion, low confidence) · Mal 4:2 (3:20 LXX) (allusion, high confidence)
Notes and citation
Summary: Each figurative name has a reason.
- A repeated word in the digital text seems to stand for a lost word; translated by sense.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 45.5 (Holl GCS 25:55–56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/34-1/#p-45-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-45-5) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.